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Faiths of Famous Men 

IN THEIR OWN WORDS, 



COMPRISING 

RELIGIOUS VIEWS OF THE MOST DISTINGUISHED SCIEN- 
TISTS, STATESMEN, EDUCATORS, PHILOSOPHERS, 
THEOLOGIANS, LITERARY MEN, SOLDIERS, 
BUSINESS MEN, LIBERAL THINK- 
ERS, AND OTHERS. 



COMPILED AND EDITED BY 



JOHN KENYON KILBOURN, D.D. 



A man' s religion is the chief fact with regard to him . 

Great men are too often unknown, or what is worse, misknown. 

— Carlyle. 



ALPHABETICALLY ARRANGED. 



PHILADELPHIA: 
HENRY T. COAXES & CO. 

I goo. 



55319 

L.ibr»ixy of Congress 

"'wt lupiti Received 
OCT 2 1900 

Copynghfotry 

ScCOND COPY. 

Ut-itvefed to 

ORDt« DIVISION, 

OCT 20 I9QQ 






CopjTight, 1900. by HENRY T. COATES & CO. 



EDITOR'S PREFACE. 



The labor which this volume represents has been performed 
in the interest of Truth. The sayings of noted men have been 
so frequently distorted by bigoted writers that the only way 
to reach a true version of their real beliefs is to go back to the 
men themselves. Fairness demands that they be judged 
from the words of their own mouths. The question is not 
what others say that they have said, but what they them- 
selves have actually said. The editor believes that the delib- 
erate declarations presented in this book more correctly 
express the sober second thoughts of the men whose names 
they bear, and more truthfully represent what their authors 
really were and are, than many other statements made in the 
heat of the moment, and probably repented of many times 
thereafter. 

This volume is also presented in the interest of Toleration. 
Too frequently in the past has fanaticism not only seen and 
exhibited the ill side of great and good men, but it has rep- 
resented that to be the only side. The editor of this book 
finds that many men who have been almost universally re- 
garded as "hard and bad " have in their serious moments 
given expression to thoughts which in truth and brilliancy 
rival the sayings of those men whom the world has wor- 
shiped and the church has canonized. It is but honest that 
these should be brought to light. At the risk of bringing to- 
gether strange bed-fellows, the editor has here placed side by 
side the best thoughts on the subjects under consideration 

(iii) 



i V EDITOR S PREFA CE. 

— wherever found ; and he is quite sure that an examination 
of the work will show that he has not paused to inquire 
whether the writer or speaker Avere of his own tribe or tongue. 
It will readily be seen — and a noteworthy fact it is — that 
there is much common ground upon which the vast majority 
of the world's serious thinkers may stand ; and if we do not 
view certain aliens with too critical an eye, we shall find 
them more like our people than we have thought. 

In the arrangement of the contents of the work, the editor 
has had an eye to such order as would make the book of the 
most practical value to the student and to the general reader. 

By way of explanation it may be here stated that certain 
articles which hardly seem apropos to the subject " Creation " 
of Part II., have been inserted under that head, because they 
have been written by or concern certain scientific scholars 
who have contributed extensively to the subject of creation, 
or of evolution, which is closely allied to the same. 

In many cases, as the w^ork has proceeded, the editor has 
had the assistance of the writers themselves, in making a se- 
lection from published writings that should represent their 
views. This was done by the late Dr. Richard Salter Storrs, 
Dr. Newell D wight Hillis, Dr. Russell H. Con well, Bishop 
Cyrus D. Foss and others, whose courtesy is hereby grate- 
fully acknowledged. 

JoHxN' Kenyon Kilbourn. 

Philadelphia, September, 1900. 



CONTENTS. 



PAGE 

I. God, I 

II. Creation, .40 

III. The Bible, 100 

IV. Christ, 170 

V. Immortality, 238 

VI. The Millennium, . . 260 

VII. The Intermediate State, . . . . . . 301 

VIII. The Resurrection, 315 

IX. Heaven, . . . 343 

X. Index, 367 



FAITHS OF FAMOUS MEN 



PART I. 

GOD 



ABBOTT OLD DEFINITION IN NEW DRESS. 

We are coming to think of God as dwelling in nature as 
the spirit dwells in the body. Not that God and nature 
are identical ; He transcends nature as I transcend my body, 
and am more than my body. — Lyman Abbott, The Evolution 
of Christianity^ p. 110. 

Alexander's theism in a nut-shell. 

God is the common Father of us all, but more especially 
of the best of us. — Plutarch^s Lives. 

ARNOLD (mATTHEW) ENDS WHERE HE BEGAN. 

The true God is and must pre-eminently be the God of the 
Bible, the Eternal who makes for righteousness, from whom 
Jesus came forth, and whose Spirit governs the course of 
humanity. — Literature and Dogma. (Conclusion.) 

Augustine's extensive search for god. 

I asked the earth, and it answered, "I am not He;" and 
whatsoever are therein made the same confession. I asked 
the sea and the things therein, and they replied, " We are 
not thy God ; seek higher.' ' I asked the air with its in- 
habitants ; it answered, " I am not thy God." I asked the 
heavens — the sun, moon and stars. " Neither," they said, 
" are we the God whom thou seekest." And I answered unto 

1 



2 FAITHS OF FAMOUS MEN. 

all these, " Ye have told me that ye are not He ; tell me 
something about Him." And with a loud voice they ex- 
claimed, "He made us." — Confessions^ Bk. X., Ch. VIII. 

BACON THE SHALLOWNESS OF ATHEISM. 

A little natural philosophy, and the first entrance into it, 
doth dispose the opinion to atheism ; but . . . much natural 
philosophy, and wading deep into it, will bring about men's 
minds to religion. . . . Against atheists the very savages 
take part with the very subtlest philosophers. ... I would 
rather believe all the fables in the Koran (etc.) than that 
this universal frame is without a Mind. — Lord Bacon, Essays. 

BEECHER VERSUS THE FOOL's CREED. 

The atheistic view — that this world needs no God, that it 
has in itself provision for all the phenomena that have taken 
place — instead of simplifying matters and relieving us, 
makes matters still more difficult to comprehend. Atheism 
taxes credulity a great deal more than even the most super- 
stitious notions do. No man can believe that things happen 
of themselves. There is a force prior to an effect ; and that 
fact is wrought into the — I had almost said — common-sense 
of mankind. — Henry Ward Beecher, Sermon on Divine Provi- 
dence and Design. 

BISMARCK LOYAL TO KING OF KINGS. 

If I were not a Christian, I would not . . . serve the king 
another hour. Why should I incessantly worry myself and 
labor in this world, exposing myself to embarrassments, 
annoyances and evil treatment, if I did not feel bound to do 
my duty on behalf of God ? If I did not believe in a divine 
ordinance which destined this nation to become good and 
great, I would never have taken to the diplomatic trade, or, 
having done so, I would long since have given it up. I 
know not whence I derive my sense of duty but from God. — 
Spoken during Franco- German War. 



GOD. 



BLACKSTONE CORRECT IDEAS ABOUT GOD. 

Just ideas of the moral attributes of a Supreme Being and 
a firm persuasion that He will finally compensate every 
action of human life — these are the foundations of judicial 
oaths that call God to witness the truth of those facts which 
perhaps may be known only to Him and the party attesting. 
All moral evidence, therefore, all confidence in human ve- 
racity, must be weakened by apostasy and overthrown by 
total infidelity. — Commentary on the Laws of England. 

BOLINGBROKE's FREE THOUGHT IS THEISTICAL. 

In his biography entitled Bolingbroke, a Historical 
Study, J. C. Collins says of him (p. 185) : " His philosophy 
. . . may be briefly summarized : — " There lives and 
works, self-existent and indivisible, one God of the universe 
. . . (having) infinite wisdom coincident with infinite 
benevolence. . . . The voice of God speaks in the harmony 
of the universe. One of the most striking proofs of that 
harmony lies in a sort of fundamental connection between 
the idea of God and the reason of man, and it is this bond 
which ennobles morality into something more than a con- 
ventional code." (On p. 181 we have the closing scene of his 
life:) His sufferings (from cancer) were dreadful. He bore 
them with heroic fortitude, and he took his farewell of one of 
his few friends whom fortune had spared to him, with senti- 
ments not unworthy of that sublime religion which he had 
long rejected. . . . : " God, who placed me here, will do what 
He pleases with me hereafter, and He knows best what to do. 
May He bless you." These are the last recorded words of 
Bolingbroke. On December 12, 1751, he was no more. 

BRADLAUGH WILL NOT BE A *' FOOL." 

I do not stand here to prove that there is no God. If I 
should undertake to prove such a proposition, I should de- 
serve the ill words of the oft-quoted Psalmist applied to those 
who say, " There is no God." I do not say that there is no 
God. — Charles Bradlaugh^ His Life and Works, Vol. I., p. 210. 
This statement Mr. Bradlaugh made, in varying words, over 



4 FAITHS OF FAMOUS MEN. 

and over again. — A Record ... by His Daughter, Hypatia 
Bradlaugh Bonner, Ibid., Vol. I., p. 87. 

BROOKS (bishop) ROOFING A SUN-DIAL. 

Many of us who call ourselves theists are like the savages 
who, in their desire to honor the wonderful sun-dial which 
had been given to them, built a roof over it ! Break down 
the roof! Let God in on your life. — Sermons, Vol. II., p. 160. 

browning's gems concerning deity. 

I find first, writ down for very A B C of fact : 
In the beginning God made heaven and earth. 

What I call God, and fools call Nature. 

God's in His heaven ; all's right with the world. 

BROWNING (mRS.) THE CHILD'S GOD. 

They say that God lives very high ! 

But if you look above the pines 

You cannot see our God. And why ? 

And if you dig down in the mines 

You never see Him in the gold, 

Though from Him all that' s glory shines. 

God is so good, He wears a fold 

Of heaven and earth across His face — 

Like secrets kept, for love, untold. 

But still I feel that His embrace 

Slides down by thrills through all things made, 

Through sight and sound of every place : 

As if my tender mother laid 

On my shut lips her kisses' pressure. 

Half waking me at night, and said : 

Who kiss'd you through the dark, dear guesser? 

BROWNING (mRS.) ATHEIST IN MOURNING. 

"There is no God," the foolish saith, 
But none, " There is no sorrow ;" 
And Nature oft the cry of Faith 
In bitter need will borrow : 
Eyes which the preacher could not school 



GOD. 5 

By wayside graves are raised ; 
And lips say, "God be pitiful," 
Who ne'er said, ''God be praised." 

— Tbid. 

bruce's idea of pantheism. 
The God of Pantheism is not, like the God of Deism, out- 
side the world, but within it, its life and soul, present in 
everything that is or that lives ; in the leaves of the trees and 
in every blade of grass; in the bee and the bird, endowing 
them with skill to build their cell or nest; in man, inspiring 
him with lofty thoughts and noble purposes. — A. B. Bruce, 
Apologetics, pp. 79, 80. 

Bruno's idea of immanence. 
A Spirit exists in all things ; and no body is so small but 
that it contains a part of the Divine Substance by which it 
is animated. 

BRYANT TO A WATER-FOWL. 
There is a Power whose care 
Teaches thy way along that pathless coast, 
The desert and the illimitable air, 
Lone, wandering, but not lost. 

He who from zone to zone 
Guides through the boundless air thy certain flight, 
In the long way that I must tread alone 
Will lead my steps aright. 

burr's devout ASTRONOMERS. 

Belief in the existence of a Supreme Being has been sub- 
stantially universal in all nations and in all ages. . . . The 
great founders of our modern astronomy were religious men. 
Copernicus, Kepler, and, above all, Sir Isaac Newton, who 
may be said to have fairly unlocked the heavens to us, were 
all men to whom Science was the handmaid of Devotion, who 
loved to " think the thoughts of God after him," and to whom 
the great charm of astronomical study was the fact that " the 
heavens declare the glory of God, and the firmament showeth 
his handiwork." — E. F. Burr, in Ad Fidem. 



6 FAITHS OF FAMO US MEN. 

carlyle's picture of god's cathedral. 
Neither say that thou hast now no symbol of the God- 
like. Is not God's universe a symbol of the Godlike ? Is not 
immensity a temple ? Is not man's history and men's history 
a perpetual evangel? Listen, and for organ-music thou wilt 
ever, as of old, hear the morning stars sing together. — Sartor 
Resartus, p. 175. 

CARLYLE GOD IN THE BUSINESS WORLD. 

Capital and labor never can or will agree until both decide 
on doing their work faithfully throughout, and like men of 
conscience and honor whose highest aim is to behave like faith- 
ful citizens of the universe and obey the eternal commandments 
of Almighty God who made them. (Concerning this advice 
R. H. Hutton comments thus :) Mr. Carlyle has mended his 
religious faith since he last described the damnable condition 
of the world in which he is compelled to live, and in his 
letter to Sir Joseph Whitworth on the relations of capital and 
labor he speaks of Almighty God with a pious simplicity 
which is a surprise and a pleasure, after those '' Abysses " and 
" Eternities " and other ornate vaguenesses and paraphrastic 
plurals of his middle period. ... It is to my mind a most 
satisfactory thing to find Mr. Carlyle in his old age dismiss- 
ing the " Immensities " and the " Eternities " altogether, and 
coming back to the simple advice to the people ... to pray 
to God that they may do their work well. (1874.) 

carlyle's DEFINITION OF PRAYER. 

What I myself practically in a half-articulate way believe 
on it, I will try to express for you : Prayer is and remains 
always a native and deepest impulse of the soul of man, and, 
if correctly gone about, is of the very highest benefit — nay, 
one might say indispensability — to every man aiming mor- 
ally high in this world. No prayer means no religion, or at 
least only a dumb and lamed one. . . . Prayer is the aspiration 
of our poor, struggling, heavy-laden soul toward its Eternal 
Father. . . . Prayer is a turning of one's soul, in heroic rever- 
ence, in infinite desire and endeavor, toward the Highest, the 



GOD. 7 

All-Excellent, Omnipotent, Supreme. The modern hero, 
therefore, ought never to give up prayer. — Letter to young 
George A. Duncan^ June 9, 1870. 

CARLYLE THE SECRET OF THE UNIVERSE. 

He who discerns nothing but mechanism in the universe 
has in the fatalest way missed the secret of the universe 
altogether. . . . This seems to me the most brutal error that 
men could fall into. It is not true. A man who thinks so 
will think wrong about all things in the world ; this original 
sin will vitiate all other conclusions that he can form. . . . 
The man, I say, is become spiritually a paralytic man. . . . For 
the world's sake and our own we will rejoice greatly that 
Mechanical Atheism, etc., with all their poison dews, are 
going, and as good as gone. — Hero Worship. 

CARUS EVOLVES IDEA OF SUPERPERSONALITY. 

My own God conception has developed from the traditional 
Protestant God idea, and has been modified under the influ- 
ence of science, passing through a period of outspoken atheism, 
until it was transformed into . . . the doctrine of the super- 
personal God. ... I have come to the conclusion . . . that 
the superpersonal God, the God of science, the eternal norm 
of truth and righteousness, is God indeed ; He alone is God. 
—Paul Carus, The Monist, July, 1899. 

CHALMERS PITIES THE ATHEIST. 

I pity one who can gaze upon the grandeur and glory of 
the natural universe and behold not the touches of the finger 
of Him who is over all. I do commiserate the condition of 
the unbeliever who can gaze upon the unfading and im- 
perishable sky spread out so magnificently above him, and 
say that all this is the work of chance ! In him the Godlike 
gift of intellect is debased. . . . What to him is the revela- 
tion from on high but a sealed book ? While standing on 
the footstool of Omnipotence and gazing upon the throne of 
Jehovah, he shuts his intellect to the light of reason. 



8 FAITHS OF FAMOUS MEN. 

CHAPMAN god's WIDE-OPEN DOOR. 

A 3^oung girl who had run away from home was living a life 
of sin, and her mother wanted a friend to find her daughter. 
This friend took a number of photographs of the mother and 
wrote beneath the sweet face these words : Come Bach. Then 
he took those pictures down into the haunts of sin and into 
the mission stations, and left them there. Not long after this 
the daughter was going into a place of sin, and there she saw 
the face of her mother. The tears ran down her face so that 
at first she could not see the words beneath ; but she brushed 
away the tears and looked, and there they were : Come Bach. 
She went to her old home, and when she put her hand on 
the latch, the door was open, and when she stepped in, her 
mother, with her arms about her, said, "My dear child, the 
door has never been fastened since you went away." The 
door of God's great heart of love has never been closed 
against his sinning and erring children ; it is wide open. — J. 
Wilbur Chapman, The Northfield Year Booh, p. 277. 

CHILD (l. M.) THREE PRIMEVAL IDEAS. 

With regard to three primeval ideas, there is observable 
similarity among all ages and all nations. They have all 
conceived of One Supreme Being who created and sustains 
all things ; they have all believed that man has Avithin his 
body a soul which shares the immortality of the Eternal 
Source of Being whence it was derived ; and a natural sense 
of justice, the basis of all other laws, early dawned upon all 
human minds. — Lydia Maria Child, Aspirations of the World, 
Introduction. 

CHILD (l. M.) god's RESIDENCE. 

Ideas of how or where the Divine Being exists were vague, 
and so they remain unto the present day. All people on 
earth from the beginning of time have been " feeling after 
God, if haply they might find him," and still we are obliged 
to ask, as Job did many centuries ago, " Canst thou by search- 
ing find out God ?"—/6id 



GOD. 9 

CHILD (l. M.) defines PANTHEISM THUS. 

The earliest and most prevalent idea seems to have been 
Pantheism, which means God in all things. More strictly 
defined, it means that God is the Soul of the Universe, and 
the universe is His form ; that the smallest creature and the 
minutest particle exist by having within them a living prin- 
ciple which is a portion of the Universal Soul ; that every 
object that we see was originally in the Divine Mind, and 
could not otherwise have come into existence, as no machine 
could be made without first being an idea in some human 
mind. — Ihid. 

CHRISTLIEB FINDS NO GODLESS NATION. 

We have found, down to the present day, in all nations, 
even the most degraded, some conception or other of a 
Higher Being. ... It has been said, not without reason, that 
atheism never really existed as a full conviction in any hu- 
man breast. . . . That any one should consciously and con- 
scientiously make this idle notion his permanent conviction, 
and that he should not venerate aught as the Divine Power, 
this is difficult to believe. — Modern Doubt and Christian Belief, 
p. 140, ff. 

CICERO THE CONSENT OF ALL NATIONS. 

In everything the consent of all nations is to be accounted 
the law of nature, and to resist it is to resist the voice of 
God. 

CICERO SEES GOD AMONG SAVAGES. 

There is no people so wild and savage as not to have be- 
lieved in a God, though they have been unacquainted with 
His nature. 

CLARKE (j. F.) A POOR SLAVE's PRAYER. 

O Lord, I do not know Thee very well, but I believe that 
Thou art a good master, and I want to be a good servant. O 
Master, show me how to do right. Help me, Lord, to-day, 
not to be angry, nor idle, not to tell any lies, but to be faith- 
ful in everything. If I am beaten or ill-used unjustly, help 



I o FAITHS OF FAMO US MEN. 

me to bear it, as the good Master Jesus bore it patiently 
when they beat Him.— James Freeman Clarke, Common Sense 
in Religion, p. 67. 

CLEVELAND (mISS) MAD ASTRONOMERS. 

He who perceives, as did Auguste Comte, that " the heavens 
declare no other glory than that of Hipparchus, of Kepler, 
of Newton et. aZ.,"— he who gazes on the midnight heavens, 
who beholds the order of their march with its marvel and its 
mystery, and who interprets not their hieroglyph upon the 
scrolls of space into the plain handwriting of Divinity — he 
who, in the music of the spheres, discerns not that the theme 
of this celestial opera in infinite refrain is God, God, God, he 
indeed is mad. — Rose Cleveland's book, George Eliot's Poetry 
and Other Studies, p. 67. 

COLERIDGE AND HIS BLIND OWL. 

Forth from his dark and lonely hiding-place, 
Portentous sight ! — the owlet Atheism, 
Sailing on obscene wings athwart the noon, 
Drops his blue-fringed lids, and holds them close. 
And hooting at the glorious sun in heaven, 
Cries out, " Where is it?" 

COLYER ON STONING THE BLIND. 

I have no stones to throw at Atheism, any more than I 
have stones to throw at blindness. It can never be more 
than a very sore and sad limitation ; not an institution, but 
a destitution. This Anglo-Saxon nature is not good soil for 
it; no argument can make it take hold and grow in us, any 
more than arguments can make roses take hold and grow in 
Aberdeen granite. 

CONFUCIUS'S FOLLOWERS WORSHIP GOD. 

Five thousand years ago the Chinese were monotheists. 
. . . The original monotheism . . . remains in the state 
worship of to-day. . . . The fathers of the nation . . .. 
figured the visible heaven as the one thing illimitable. 
Then there arose the idea of God . . . symbolized by the 



GOD. 1 1 

figure of this visible sky. Their name for this idea of 
God, conceived of as a personal being, was Ti. . . . 
The emperor, representing all the millions of his sub- 
jects, gives in it (the service of incense) solemn expression 
of their obligations to God, and of their purpose (the pur- 
pose of himself and his royal line) to rule so as to secure the 
objects intended by him in the institution of government. 
Such is my idea of the highest acts of worship in the re- 
ligion of China. — James Legge. 

COWPER SEES god's WHEELING THRONE. 

In the vast and the minute we see 

The unambiguous footsteps of the God 

Who gives its lustre to an insect's wing, 

And wheels His throne upon the whirling worlds. 

Crosby's conception of god. 

We can have no conception of God himself, except as in 
time and space. — Madison Peters' s The .Great Hereafter^ p. 
389. 

CURTIS HAS mankind WITH HIM AND GOD. 

I firmly believe that God exists, and that He has made a 
revelation to mankind. . . . The different divisions of man- 
kind may differ in regard to some of the attributes of the 
Deity, . . . but common to them all is a belief in God as the 
Supreme Being, who is self-existing and eternal, by whose 
will all things and all other beings were created. — George 
Ticknor Curtis, Creation or Evolution^ Pref., p. ix., and p. 5. 

CURTIS'S LONELINESS IN THE UNIVERSE. 

This yearning for an infinite Father, this feeling of loneli- 
ness in the universe without the idea of God, is certainly an 
important moral factor in the question of probability. — Ibid., 
p. 6. 

DERZHAVIN'S RUSSIAN ODE. 

I am, O God, and surely Thou must be ! 

Thou art ! directing, guiding all. Thou art ! 
Direct my understanding, then, to Thee ; 

Control my spirit, guide my wandering heart. 



1 2 FAITHS OF FAMO US MEN. 

DICK FINDS A UNIVERSAL CREED. 

Among the numerous and diversified tribes that are scattered 
over the different regions of the earth, that agree in scarcely 
any other sentiment or article of religious belief, we find the 
most perfect harmony in their recognition of a Supreme In- 
telligence, and in their belief that the soul survives the dis- 
solution of its mortal frame. 

DIDEROT SAYS EXTEND YOUR GODHEAD. 

Madmen ! (he shouted to the French ecclesiastics) tear 
down the walls that imprison your ideas ! Extend your 
Godhead ! Confess that He is everywhere, or deny that He 

is at all ! 

DIDEROT HEARS GOD SPEAK HEBREW. 

Walking one day in the fields with a friend, Diderot 
plucked an ear of corn and fell " a-musing " over it. " What 
are you doing?" asked the friend. "Listening," was the 
reply. " Who is speaking to you ?" " God." " Well, what 
does He say?" " He speaks in Hebrew. The heart compre- 
hends, but the understanding is at fault." 

d'iSRAELI's LOTHAIR saved from ATHEISM. 

" I wish that I could assure myself of the personality of the 
Creator,' ' said Lothair ; " I cling to that, but they say that it 
is unphilosophical !" "In what sense," asked the Syrian; 
" is it more unphilosophical to believe in a personal God, 
omnipotent and omniscient, than in natural forces, uncon- 
scious and irresistible ? Is it unphilosophical to combine 
power with intellect ?" 

DRUMMOND THE SOUL's FEELERS. 

The protoplasm in man has a capacity for God. In this 
lies its receptivity. The chamber is ready to receive the new 
life. The Guest is expected, and, till He comes, is missed. 
Till then the soul longs and yearns, wastes and pines, waving 
its tentacles piteously in the empty air, feeling after God. It 
is now agreed that the universal language of the human soul 



GOD. 13 

has always been, " I perish with hunger." — Natural Law in 
the Spiritual World, p. 300. 

EDISON THE ENGINEER OF THE UNIVERSE. 

Chemistry undoubtedly proves the existence of a Supreme 
Intelligence. No one can study that science, and see the 
wonderful way in which certain elements combine with the 
nicety of the most delicate machine ever devised, and not 
come to the inevitable conclusion that there is a big engineer 
who is running this universe. After years of watching the 
processes of nature, I no more doubt the existence of an In- 
telligence that is running things than I do the existence of 
my sell— The (Philadelphia) Press, July 16, 1899. 

EMERSON god's PERPETUAL PANORAMA. 

One might think that the atmosphere was made transpar- 
ent with this design : to give to man, in the heavenly bodies, 
the perpetual presence of the sublime. If the stars should 
appear one night in 1000 years, how men would believe and 
adore, and preserve for many generations the remembrance 
of the city of God which had been shown ! But every night 
come out these envoys of beauty, and light the universe with 
their admonishing smile. The stars awaken a certain rever- 
ence because, though always present, they are inaccessible. — 
Nature, p. 1. 

FARRAGUT WRITES TO HIS SON ABOUT GOD. 

The same great God who has thus far preserved me will 
still preside over my destiny. It is our place to submit pa- 
tiently to His will, and do our duty. ^. Our lives are always 
in the hands of a Supreme Ruler._ Pray to God to give you 
good understanding and keep you from evil and protect you 
from harm. ... I shall go to church to-morrow and try to 
return suitable thanks for the many blessings bestowed upon 
me. 

FIELD THE EVERYWHERENESS OF GOD. 

(H. M. Field at Religious Parliament.) It has been my 
fortune to travel in many lands, and I have not been in any 



14 FAITHS OF FAMOUS MEN. 

part of the world so dark but that I have found some rays 
of light, some proofs that the God who is our Father has 
been there, and that the temples which are reared in many 
religions resound with sincere worship to Him. I have 
found that " God has not left Himself without witness " in 
any of the dark climes or religions of this world. 

FISKE FINDS INFINITY IN FINITY. 

If we would fain learn something of the Infinite, we must 
not sit idly repeating the formulas of other men and other 
days, but must gird up our loins anew and diligently explore 
on every side that finite realm through which still shines the 
glory of an ever-present God for those who have eyes to see 
and ears to hear. — Excursions of an Evolutionist (Dedicatory 
page). 

FISKE's PORTRAIT OF THE GREEK GOD. 

They (the Greek Christians as represented by Clement of 
Alexandria, Origen, and Athanasius) regarded Deity as im- 
manent in the universe, and eternally operating through 
natural laws. In their view, God is not a localizable person- 
ality, remote from the world, and acting upon it only by 
means of occasional portent and prodigy ; nor is the world a 
lifeless machine working after some pre-ordained method, 
and only feeling the presence of God in so far as he now and 
then sees fit to interfere. . . . On the contrary, God is the 
ever-present life of the world ; it is through him that all 
things exist from moment to moment, and the natural se- 
quence of events is a perpetual revelation of the Divine wis- 
dom and goodness. 

FOSS VERSUS THE AGNOSTICS' UNKNOWABLE. 

The truth of a personal God is the underlying bed-rock 
of the whole Bible, and the fundamental conception of all 
religious belief; moreover, it is the great and manifestly-felt 
need of philosophy and of the human heart. . . . And yet 
agnostics speak of Him as " the Unknowable," thus going, in 
their impertinent assumption of universal knowledge, lower 
than their cousins in ancient Athens, who did erect altars " to 



OOD. 15 

the Unknown God," but who never thought of speaking of 
Him as " the Unknowable." David has drawn their picture 
to the hfe. Far be it from me to speak a single severe word 
concerning any honest and pained and seeking doubter. 
But as to these all-knowing and confidently-asserting doubt- 
ers, I think that David has made their photograph when he 
says, " The fool hath said in his heart : There is no God," as 
though only a fool could say it, and he in his heart only. 
And then he finishes the picture by saying, " They are cor- 
rupt ; they have done abominable works." — C. D. Foss 
(Bishop), General Conference Sermon^ May 20, 1888. 

franklin's faith as to fundamentals. 

I have never doubted the existence of the Deity ; that He 
made the world and governs it by his Providence ; that the 
most acceptable service of God is doing good to man ; that 
our souls are immortal ; and that all crime will be punished 
and virtue rewarded either here or hereafter. — Fisher's The 
Trice Benjamin Franklin. 

gladden's knowledge of the unknown god. 

The Unknown Cause of the universe is himself a Spirit, 
whose Word is perfect truth, whose nature is perfect right- 
eousness, whose law is perfect love.- — Burning Questions, p. 
243. 

Goethe's god hiding behind nature. 

The persuasion that a great, producing, regulating and 
conducting Being conceals himself, as it were, behind Nature, 
to make himself comprehensible to us, — such a conviction 
forces itself upon every one. . . . 

No ! such a God my worship may not win 
Who lets the world about his finger spin, 
A thing extern ; my God must rule within, 
And whom I own for Father, God, Creator, 
Hold nature in himself, himself in nature ; 
And, in his kindly arms embraced, the whole 
Doth live and move by his pervading soul. 



1 6 FAITHS OF FAMO US MEN. 

GRANT ON SWEARING AND SAYING GRACE. 

(Memoirs.) I am not aware of ever having used a profane 
expletive in my life. . . . (Addressing Chaplain Crane.) 
Chaplain, if it is agreeable to your views, I should be glad to 
have you ask a blessing every time we sit down to eat. 

GUTHRIE THE PARENTHOOD OF GOD. 

How great that Being who forms every bud on every tree, 
and every infant in the womb ; who feeds each crawling 
worm with a parent's care, and watches like a mother over the 
insect that sleeps away the night in the bosom of a flower; 
who throws open the golden gates of day, and draws around 
a sleeping world the dusky curtains of the night ; who meas- 
ures out the drops of every shower, the whirling snowflakes, 
and the sands of every man's eventful life ; who determines 
alike the fall of a sparrow and the fate of a kingdom ! 

HALL (jOHn) THE PERSONALITY OF GOD. 

There are those who give out the notion that what we call 
Deity is " the Power that worketh for righteousness." There 
is being suggested something that sounds like pantheism. 
There are powers in the world : gravitation, electricity, etc., 
but one could not look to any one of these as to a friend who 
could say, '' I have loved thee with an everlasting love." — 
(In Gaston Church, Philadelphia, January 27, 1898.) 

HALL (jOHN) HOW CAN GOD BE KNOWN ? 

How do we know God ? There is an innate knowledge of 
Him. We are so made as to feel Him, as it were. It is one 
of the intuitions or first truths of the mind. This knowl- 
edge is universal, as proved by history, observation, and 
Scripture. Conscience works in some way everywhere. Men 
have everywhere a sense of dependence on some higher Being, 
and of responsibility to Him. — Questions of the Day, p. 77. 

HARE CALLS ATHEISM A VACUUM. 

There is no being eloquent for atheism. In that exhausted 
receiver the mind cannot use its wings — the clearest proof 
that it is out of its element. 



OOB. 17 

HARRIS (gEORGe) AN ABSENTEE GOD. 

The idea of God to which Science may properly object is 
the idea of a God who stands outside, an absentee God, 
interfering now and then to repair the machinery. 

HEINE BELIEVES IN HIS BOYHOOD's GOD. 

Ah, my child, while I was yet a little boy, while I sate upon 
my mother's knee, I believed in God the Father, who rules 
up there in heaven, good and great; who created the beauti- 
ful earth and the beautiful men and women thereon ; who 
ordained for the sun, moon and stars their courses. — Hein- 
rich Heine. (See also Heine in Part IV., seq.) 

HENSON WILL NOT ARGUE WITH A FOOL. 

With an atheist, if there be such, of which I have doubts, 
I would have no contention ; for such a man who, in the 
midst of such a universe, can turn away from it all and say, 
in his heart, " There is no God," is simply a poor fool, upon 
whom all argument would be wasted. — P. S. Henson. 

HERSCHEL GOD AND GRAVITY. 

It is but reasonable to regard the force of gravitation as 
the direct or indirect result of a will or consciousness exist- 
ing somewhere. 

HiLLis — Christ's picture of god. 

Christ's thought of God was that of a being clothed with 
matchless simplicity and beauty. He affirmed that God is 
man's Father, who made His earthly child in His own image ; 
that man is a miniature of the Divine Being ; that what rea- 
son and judgment and memory and love are in the small in 
man, they are in the large in the great God. . . . Christ 
revealed God as the world's great burden-bearer, full of an 
exquisite kindness and sympathy ; that what He was through 
thirty-three years, God is through all the ages ; that what He 
was to publican and sinner in Bethlehem, God is for all 
maimed and wrecked hearts in all worlds ; that no human 
tear falls but that God feels it ; that no human blow smites 

2 



1 8 FAITHS OF FAMO US MEN. 

the suffering heart but that God shrinks and suffers ; that 
with wistful longing He follows the publican and the prodi- 
gal, waiting for the hour when He may recover the youth to 
his integrity, or lead the man grown gray in sin back to his 
Father's house.— N. D. Hilhs, Extract First Brooklyn Ser- 
mon, The K Y. Observer, The Literary Digest, Feb. 18, 1899. 

HIRSCH (rabbi) THE GOD OF ALL. 

(At Religious Parliament.) The day of national religions 
is past. The God of the universe speaks to all mankind. 
He is not the God of Israel alone. . . . God's revelation is 
continuous, not confined to tables of stone or sacred parch- 
ment. He speaks to-day to those that would hear Him. 

HODGE THE IMPOSSIBILITY OF ATHEISM. 

Atheism itself is purely negative. It simply denies what 
Theism asserts. The proof of theism is therefore the refuta- 
tion of atheism. " Atheist " is a term of reproach. Few men 
are willing to call themselves or to allow others to call them 
by that name. Hume, we know, resented it. The ques- 
tion has often been discussed whether atheism is possible. 
If the question be whether a man can emancipate himself 
from a conviction that there is a personal Being to whom he 
is responsible, it must be answered in the negative. . . . 
The "speculative atheist" lives with the abiding conviction 
that there is a God to w^hom he must render an account. — 
Sys. Theol, I., 240, 241. 

Horace's ode to the all-supreme. 

Who guides below and rules above, 

The great Dispenser and the mightj king ; 

Than He none greater, next Him none 

That can be, is, or was : 

Supreme He singly fills the throne. 

HUME THE AUTHOR OF '' NATURE'S FRAME." 

(Talks while taking evening walk.) No one can look up 
at that sky without feeling that it must have been put in 



GOD. 19 

order by an intelligent Being. The whole frame of nature 
bespeaks an intelligent Author. 

INGERSOLL NO ATHEIST (fIELD'S LETTER), 

(Dr. Field writes :) You do not absolutely deny the exist- 
ence of a Creative Power, for that would be to assume a knowl- 
edge which no human being can possess. This, I must do 
you the justice to say, you do not affirn. — The N. Amer. Review^ 
Aug., 1887, and in The Evangelist. (In his Lectures Ingersoll 
says :) There may be some Being beneath whose wing the 
universe exists, and whose every thought is a glittering star. 

INGERSOLL WHEN THE ORBS ''WERE FASHIONED." 

This world is but a speck in the shining, glittering universe 
of existence. The telescope, in reading the infinite leaves of 
the heavens, has ascertained that light travels 192,000 miles 
per second, and would require millions of years to come from 
some of the stars to this earth. Yet the beams of those stars 
mingle in our atmosphere ; so that if those distant orbs were 
fashioned when this earth began, we must have been whirl- 
ing in space not 6000, but many millions of years, 

JACOBI THE MOTHERHOOD OF GOD. 

Naturally as the new-born draws nourishment from its 
mother's breast, so the heart of man takes hold on God in 
surrounding nature. 

JOHNSON THE PASSING OF ATHEISM. 

Skepticism no longer says, " There is no God." Science 
now joins with Scripture in leaving that bold, arrogant, 
monstrous assertion to the fool. We have gotten away from 
open, avowed atheism. Blank and utter denial of God's 
existence is too much for modern doubt. — Herrick Johnson, 
Christianity's Challenge, p. 5. 

KANT VERSUS THE ABYSS OF NOTHING. 

Everywhere we see a chain of effects and causes, of ends 
and means ; and since nothing has come of itself into the 



20 FAITHS OF FAMO US 2IEK 

state in which it is, it always thus indicates, farther back, 
another thing as its cause, which renders necessary exactly 
the same farther inquiry; so that in such a way the great 
whole must sink into the abyss of nothing, if we did not 
admit of something, of itself originally and independently 
external to this infinite contingent, which maintained it, and, 
as the cause of its origin, secured its duration. 

KANT IS STRUCK BY TWO THINGS. 

Amidst all my doubts and speculations, there are two 
things which always strike me with awe — the starry firma- 
ment above me, and the moral law within me. 

KENT TELLS US ABOUT THE LAWS. 

Human laws labor under great imperfections. They ex- 
tend to external actions only. They cannot reach the secret 
crimes which are committed without any witness save the 
all-seeing eye of that Being whose presence is everywhere, 
and whose laws reach the hidden recesses of vice, and carry 
their sanctions to the thoughts and intents of the heart. 

KINGSLEY NOTES GOD's ORTHODOXY. 
God's orthodoxy is truth. 

KIPLING' S RECESSIONAL (eXTRACT). 

God of our fathers, known of old — 

Lord of our far-flung battle-line — 
Beneath whose awful Hand we hold 

Dominion over palm and pine — 
Lord God of Hosts, be with us yet, 
Lest we forget — Lest we forget. 

LINCOLN WOULD BE ON GOD's SIDE. 

" I hope, Mr. President, that God is on our side," said a 
member of a visiting clerical delegation ; to which the Presi- 
dent replied, " I have not concerned myself about that ques- 
tion;" adding, after the shock of surprise had been w^ell 
effected, " but I have been very solicitous that we should be 
on God's side."— Banks, from Abbott, The Union Gospel News, 



OOD. 21 

LIVINGSTONE GOD IN AFRICA. 

Dr. Livingstone says that all the newly-discovered tribes 
in the interior of Africa " have clear ideas of the Supreme 
God. There is no necessity for telling the most degraded of 
the people of the existence of God, or of a future state, for 
these facts are universally admitted." — L. T. Townsend, The 
God-Man^ p. 87. 

LOCKE MATHEMATICAL MORALS. 

The idea of a Supreme Being, infinite in power, goodness 
and wisdom, whose workmanship we are, and upon whom 
we depend ; and the idea of ourselves as understanding, 
rational beings, would, I suppose, if rightly considered, 
afford such foundations of our duty as might place morality 
among the sciences capable of demonstration, wherein, by 
necessary consequences as incontestible as those of mathe- 
matics, the measure of right and wrong might be made out. 

LORIMER THE FACE IN THE WATER. 

The universality of the idea (of the existence of God) evi- 
dently cannot be satisfactorily refuted ; and if it is estab- 
lished, it proves that it is intuitive, and its intuitiveness 
proves that it is the counterpart of reality ; just as the re- 
flection of a face in the water is a sufficient evidence that the 
face is not an illusion. — Isms, p. 46. 

LORIMER THE SOUL's ORIGINAL FURNITURE. 

If it (the idea of the existence of God) is interwoven with 
the mind, if it is part of the soul's original furniture, it is 
folly to talk of its having been evolved, and equal folly to 
doubt that it is God's own appointed witness to the truth of 
His existence. — Ihid., p. 46. 

LOWELL god's UNLIKENESS TO A CANDLE. 

O Power, more near my life than life itself . . . 
If sometimes I must hear good men debate 
Of other witness of Thyself than Thou, 
As if there needed any help of ours 



22 FAITHS OF FAMOUS MEN. 

To nurse Thy flick' ring life, that else must cease, 
Blown out, as 'twere a candle, by men's breath, 
My soul shall not be taken in their snare. 
To change her inward surety for their doubt 
Mufil'd from sight in formal robes of proof. 

— Poems, p. 404. 

LOWELL TO THE GOD OF OUR FATHERS. 

God of our fathers, Thou who wast, 

Art, and shalt be ! when the eye-wise who flout 

Thy secret presence shall be lost 

In the great light that dazzles them to doubt, 

We who believe Life's bases rest 

Beyond the probe of chemic test, 

Still, like our fathers, feel Thee near. 

—Atlantic Monthly, Dec, 1876. 

LUTHARDT GOD'S ACQUAINTANCES EVER\^VHERE. 

No people is without a consciousness of God. The negroes 
of Africa, the wild Indians of America, have all been ac- 
quainted with a higher Being. Nations and tribes are 
capable of sinking to almost animal savageness and stu- 
pidity ; but this is a degenerate, not a natural condition; 
and even then the notion of a God is not entirely obliter- 
ated. — Fundamental Truths^ p. 41. 

MACDONALD IS A PART OF GOD'S ALLNESS. 

Thou art the only One, the All in all ; 
Yet when my soul on Thee doth call 
And Thou dost answer out of everywhere, 
I in Thy allness have my perfect share. 

Mahomet's story — the gods that set. 

(See The Koran.) When Abraham set out on his travels, 
he was insufficiently acquainted with religious truth. He 
saw the star of the evening, and he said to his followers, 
''This is my God !" But the star went down, and Abraham 
exclaimed,"! care not for any gods that set!" When the 
moon arose, he said, " This is my God !" But the moon, too, 
went down. Then the sun arose, and he saluted it as 



GOD. 23 

Divine ; but the wheeling sky carried the king of day behind 
the flaming pines of the west. And Abraham, in the holy 
twilight, turning his face toward the assenting azure, said to 
his people, " I give myself to Him who is . . . the Father of 
the stars and moon and sun, and who never sets, because He 
is the Eternal Noon !" 

MEYER GOD LOVE AND MOTHER LOVE. 

Never be afraid of God unless you are sinning against 
Him ; always believe that behind what seems difficult and 
mysterious there is a heart as true and tender as the heart 
of the sweetest, gentlest woman that ever pressed her child 
to her bosom. Nay, all the love in all women's hearts to- 
gether, compared to the love of His heart, is as a glow- 
worm's torch compared to the sun at noon-tide. — F. B. Meyer, 
The Northfield Year Book, p. 296. 

MEYER COLLIDING WITH GOD. 

When George Stephenson was trying to pass his bill for 
railways in England, a peer said to him, " Suppose that a 
cow were to get on the line when one of your new-fangled 
engines was on the road ?' ' " So much the worse for the 
coo!'^ said he. If you get into collision with God, it is so 
much the worse for you. — F. B. Meyer, Ibid., p. 36. 

MILL THE EXPRESSION " LAW OF NATURE." 

The expression "law of nature" is generally employed by 
scientific men with a sort of tacit reference to the original 
sense of the word "law," namely: the expression of the 
will of a superior — the superior, in this instance, being the 
Ruler of the universe. — J. S. Mill. 

MILL THE REAL RULER OF THE UNIVERSE. 

It cannot be questioned that the undoubting belief of the 
existence of a Being who realizes our own best ideas of per- 
fection, and of our being in the hands of that Being as the 
Ruler of the universe, gives an increase of power to these 
feelings (aspirations toward goodness) beyond what they can 



24 FAITHS OF FAMOUS MEN. 

receive from reference to a merely ideal conception. — J. S. 
Mill on " Theism." 

mill's denouncement of agnosticism. 

My opinion of this doctrine, — namely, that nothing can be 
known or understood of moral attributes in a Supreme 
Being, — in whatever way presented, is that it is simply the 
most pernicious doctrine now current, and the question 
which it involves is, beyond all others which now eagage 
speculative minds, the decisive one between good and evil in 
the Christian world. 

mozoomdar — A pagan's picture of god. 

(Address at the Parliament of Religions.) God is infinite ; 
what limit is there in His wisdom or His righteousness ? All 
the Scriptures sing of His glory ; all the prophets ... de- 
clare His majesty ; all the martyrs have reddened the world 
with their blood, in order that His holiness might be known. 
God is the one infinite good ; . . . the eternal, . . . the in- 
spirer of mankind. . . . Nature is God's abode. He did 
not create it and leave it to itself, but He lives in every par- 
ticle of its great structure. . . . Neither in Scripture, nor in 
nature, nor in prophet, is the Spirit of God realized in His 
fullness, but in man's soul ] and there alone is the purpose of 
God fully revealed. . . . The Love of God repeats itself 
century after century in the pious of every race ; the Love 
of Man makes all mankind its kindred. 

MiJLLER (max) THE HEAVEN-FATHER. 

We have in the Veda the invocations Dyas-pitar, the 
Greek Zeuspater, the Latin Jupiter ; and that means in all 
three languages what it meant before these three languages 
were torn asunder, — it means the Heaven-Father. 

napoleon asks ''who made all that?" 

His (Napoleon's) savans, Bourrienne tells us, in that voy- 
age to Egypt, were one evening busily occupied arguing that 
there could be no God. They had proved it to their satisfac- 



GOD. 25 

tion, by all manner of logic. Napoleon, looking up into the 
stars, answers, " Very ingenious, Messieurs ; but who made 
all that?" The atheistic logic runs off from him like water. 
The great Fact stares him in the face : " Who made all 
that?" — Carlyle in Hero Worship^ p. 219. 

NEWTON STATES A .LITTLE SCHOLIUM. 

This most beautiful system of the sun, planets and comets 
could only proceed from the counsel and dominion of an in- 
telligent and powerful Being. And if the fixed stars are the 
centres of other like systems, these, being formed by the like 
wise counsel, must be all subject to the dominion of the 
One. . . . Atheism is so senseless and odious to mankind 
that it never had many professors. 

NICHOLSON (bishop) PANTHEISM'S PREVALENCE. 

No form of religious error is more dominant now than . . . 
pantheism. This is the identification of God with His uni- 
verse, and especially with man. The German philosophical 
spirit has spread extensively through England and this 
country, saying that God is only a sort of power pervading 
the universe which awakens to consciousness in man. That 
is pantheism, and that pervades our literature. Browning's 
poems are full of it. Tennyson is tinctured with it in some 
places. It puzzles you to know exactly what he does mean. 
Carlyle shows a similar tendency. — Bishop Nicholson of the 
Reformed Episcopal Church, in The (Philadelphia) Press^ 
July 10, 1899. 

PAINE SAYS THAT NOTHING MADE ITSELF. 

I know that I did not make myself, and yet I have an 
existence. . . . Every man is an evidence to himself that he 
did not make himself; neither could his father make him- 
self, nor his grandfather, nor any of his race ; neither could 
any tree, plant or animal make itself; and it is the convic- 
tion arising from this evidence that carries us on, as it were 
by necessity, to the belief of a first cause eternally existing, 
of a nature totally different from any material existence that 



26 FAITHS OF FAMOUS MEN. 

we know of, and by the power of which all things exist ; and 
this first cause man calls God. — T. Paine, The Age of Reason^ 
pp. 31, 33. 

PAINE GOD, THE MIGHTY MAKER. 

Could a man be placed in a situation and endowed with 
the power of vision to behold at one view and to contemplate 
deliberately the structure of the universe, to mark the move- 
ments of the several planets, the cause of their varying ap- 
pearances, the unerring order in which they revolve, even to 
the remotest comet, their connection and dependence on each 
other, and to know the system of laws established by their 
Creator, that governs and regulates the w^hole, he would then 
conceive . . . the power, the wisdom, the vastness, the mu- 
nificence of the Creator. ... Do we want to contemplate 
His power ? We see it in the immensity of the creation. . . . 
His wisdom ? We see it in the unchangeable order by which 
the incomprehensible whole is governed. . . . His munifi- 
cence ? We see it in the abundance with which He fills the 
earth. . . . His mercy ? We see it in His not withholding 
that abundance from even the unthankful. ... If objects 
of gratitude and admiration are our desire, do they not pre- 
sent themselves every hour to our eyes ? Do we not see a 
fair creation prepared to receive us the instant that we are 
born — a world furnished to our hands, that cost us nothing ? 
Is it we that light up the sun, that pour down the rain, and 
fill the earth with abundance ? Whether we sleep or wake, 
the vast machinery of the universe goes on. Are these 
things, and the blessings that they indicate in the future, 
nothing to us? — Ihid.^ pp. 15, 31, 183. 

PAINE RESPONSIBILITY TO GOD. 

Were man impressed as fully and as strongly as he ought 
to be with the belief in God, his moral life would be regu- 
lated by the force of that belief. He would stand in awe of 
God and of himself, and would not do the thing that could 
not be concealed from either. . . . The Power that called us 
into being can, if He please and when He pleases, call us to 
account for the manner in which we have lived here, and . . . 



OOD. 27 

it is rational to believe that He will. . . . Religion is man's 
bringing to his Maker the fruits of his heart. . . . The prac- 
tice of moral truth, or, in other words, a practical imita- 
tion of the moral goodness of God, is no other than our act- 
ing toward each other as He acts, — benignly toward all, . . . 
forbearing with each other ; for He forbears with all. ... I 
believe in the equality of man, and I believe that religious 
duties consist in doing justice, loving mercy, and endeavor- 
ing to make our fellow-creatures happy. The world is my 
country, and to do good is my religion. ... It is the fool 
only, and not the philosopher or the prudent man, that would 
live as if there were no G^odi.—Ihid., pp. 6, 60, 179, 180, 182, 
and elsewhere. 

paley's watch argument, a.d. 181 8. 

In crossing a heath, suppose . . . that I had found a 
watch, . . . and it should be inquired how the watch hap- 
pened to be in that place ; I should hardly think to answer . . . 
that for anything that I knew, the watch might have always 
been there. . . . For this reason, . . . that when we come to 
inspect the watch, we perceive . . . that its several parts are 
framed and put together for a purpose (etc.). Suppose . . . 
that it possessed the unexpected property of producing . . . 
another watch like itself. ... No one can rationally believe 
that the (former) , . . watch from which the (latter) watch 
. . . issued was the proper cause of the mechanism. . . . Nor 
is anything gained by running the difficulty farther back, 
i.e., by supposing the watch ... to have been produced from 
another watch, that from a former, and so on indefinitely. 
... A chain composed of an infinite number of links can 
no more support itself than a chain composed of a finite 
number of links. . . . The machine which we are inspect- 
ing demonstrates, by its construction, contrivance and de- 
sign. Contrivance must have had a contriver; design, a 
designer; whether the machine immediately proceeded from 
another machine or not. . . . Every indication of contri- 
vance, — manifestation of design, — which exists in the watch, 
exists in the works of nature (etc., etc.)- — Natural Theology^ or 



28 FAITHS OF FAMOUS MEN. 

Evidences of the Existence and Attributes of the Deity, Chapters I., 
IL, III. 

PARK THE FATHER OF ALL SPIRITS. 

Every effect is the result of some free will ; but many 
effects within and without us are not produced by a created 
will ; therefore they are produced by an uncreated. ... On 
the deep sea, under a venerable oak, in the pure air of the 
mountain-top, the Christian communes with the Father of 
spirits. . . . All ethical axioms are the revelations of him- 
self to his children. Their innocent joys are his words of 
good cheer ; their deserved sorrows are his loud rebukes. — 
Prof. Edwards A. Park, in Old South Church, Boston. 

PARKER (tHEODORE) PUTS UP THIS PRAYER. 

Father, we thank Thee for the daily sun, sending his rose- 
ate flush of light across the wintry world. We thank Thee 
for the moon which scarfs with loveliness the retreating 
shoulders of the night. We thank Thee for . . . the stars 
wherewith Thou hast spangled the raiment of darkness, 
giving beauty to the world when the sun withdraws his 
light. All this magnificence is but a little sparklet that has 
fallen from Thy presence, Thou Central Fire and Radiant 
Light of all ! These are but reflections of Thy wisdom, Thy 
power, and Thy glory ! — Theodore Parker. 

PENNSYLVANIA LAW ON BLASPHEMY. 

If any person shall willfully, premeditatedly and despite- 
fully blaspheme, or speak loosely or profanely of Almighty 
God, Jesus Christ, the Holy Spirit, or the Scriptures of 
Truth, such a person, on conviction thereof, shall be sen- 
tenced to pay a fine, not exceeding $100, and undergo an 
imprisonment, not exceeding three months, or either, at the 
discretion of the court. (1860.) 

PIERSON god's OUT-DOOR CHURCH. 

In Psalm XXIX. — that psalm of nature, where creation is 
seen as a temple — all nature is God's grand cathedral: The 
waters are the great organ with its deep diapason, and the 



GOD, 29 

thunders peal forth like the colossal pipes of the pedals; 
cyclones and whirlwinds are the choir with majestic voices; 
the lightnings are the electric lamps ; giant oaks and cedars 
are the bowing worshippers ; and the psalmist says, " In His 
temple doth everything shout Glory !" — A. T. Pierson, The 
Northfield Year Book, p. 299. 

PIERSON god's locomotive. 

Instead of turning away from the judgment of God as a 
blemish on His character, we ought to rejoice in it as another 
aspect of His benevolence. We must have in God the bloom- 
ing valley full of beautiful flowers and with purling streams 
of grace, and also the dark-frowning crags of divine judg- 
ment, the very intensity of whose shadow implies an inten- 
sity of glory, for you never can get shadow without light. . . . 
Prostrate yourself before an engine, and the very qualities 
that make it a blessing make it an engine of destruction. 
God moves on a track of absolute and perfect equity and 
holiness, and the same qualities that insure that you would 
be borne forward into the eternal ages if connected with God, 
make it sure that you would be ground to powder if you 
place yourself before the wheels of judgment. — Ibid., p. 360. 

PLATO ATHEISM A DISEASE. 

Atheism is a disease of the soul before it becomes an error 
of the understanding. 

PLUTARCH NO TEMPLE, NO TOWN. 

Traversing the world, you may find towns without walls, 
without letters, without kings, without coin, without schools, 
without theatres ; but a town without a temple of prayer, no 
one ever saw. 

pope's UNIVERSAL PRAYER (bEGUN). 

Father of all, in every age, 

In every cUme adored 
By saint, by savage, and by sage, 

Jehovah, Jove, or Lord ; 
Thou First Great Cause, least understood, 



30 FAITHS OF FAMOUS MEN. 

Who all my sense confined 
To know but this : that Thou art good, 
And I, myself, am blind, etc. 

POPE ATHEISTS AND HYPOCRITES. 

An atheist is but a mad ridiculous derider of piety, but a 
hypocrite makes a sober jest of God and religion ; he finds it 
easier to be on his knee than to rise to a good action. 

PRESSENSE PICTURES A HELL HERE. 

An atheistic and materialistic democracy seems to me a 
very hell upon earth. 

RICHTER's AWE-INSPIRING APOLOG. 

An angel once caught up a man into infinite space, and 
moved with him from galaxy to galaxy, until the human 
heart fainted, and called out, " End is there none of the uni- 
verse of God?" And the constellations answered, "End is 
there none that we ever heard of." Again the angel flew on 
with the man past immeasurable architraves and immensity 
after immensity sown with the rushing worlds; and the 
human heart fainted again, and cried out, " End is there 
none of the universe of God?" And the angel answered, 
" End is there none of the universe of God ; lo ! also is there 
no beginning!" 

RUSKIN THE CHILD'S VIEW OF GOD. 

Errors of this kind (" naturalisms ") . . . arise from the 
mistaken idea that men can, " by searching . . . find out the 
Almighty to perfection ;" i.e., by reasoning and science can 
apprehend the nature of the Deity in a more exalted and 
accurate manner than when in comparative ignorance; 
whereas, it is clearly necessary that God's way of revealing 
Himself should be a simple way which all may comprehend. 
This conception of God, which is the child's, is the only one 
which can be universal and true. The moment that in our 
pride we refuse to accept the condescension of the Almighty 
and desire Him, instead of stooping to hold our hands, to 
rise before us in His glory — we, hoping that by standing in 



GOD. 31 

a grain of dust or two of human knowledge higher than our 
fellows, we may behold the Creator as He rises — God takes 
us at our word : He rises into His own invisible and inconceiv- 
able majesty ; He o-oes forth upon the ways which are not 
our ways, and retires into the thoughts which are not our 
thoughts; and we are left alone. And presently we say in 
our vain hearts, " There is no God." — J. Ruskin. 

ruskin's glimpse of god's gems. 

It is but the outer hem of God's great mantle that our poor 
stars do gem. — J. Ruskin. 

RYAN (archbishop) AT RELIGIOUS PARLIAMENT. 

I was witness to a remarkable scene. ... I saw% in their 
various religious costumes, representatives of all religions on 
earth. . . . The cardinal opened the congress with prayer. 
It was at once a prayer and a profession of faith — a universal 
faith in God. Not a man of all those various religions of the 
whole world, of every tribe and tongue and people, who did not 
cry out to God with him : " Our Father who art in heaven, 
hallowed be Thy name. Thy kingdom come. Thy will be 
done on earth as it is in heaven." Not a man who did not feel 
his dependence on God's providence for his daily food, hence 
all prayed as with one voice : " Give us this day our daily 
bread." Not a man who had not sinned and been sinned 
against, and hence the chorus : " Forgive us our trespasses as 
we forgive them that trespass against us." Not a man who 
did not feel that while he lived he was in danger of sin and 
its consequent punishment, and hence the closing petition : 
" Lead us not into temptation, but deliver us from eviL 
Amen." — Address on Agnosticism and its Causes, in Academy 
of Music, Philadelphia, December 12, 1894, in Aid of Fund 
for Monument to the 545 members of Philadelphia Brigade 
who fell at Antietam. 

SAVAGE FARRAR's DODO ATHEISTS. 

When Archdeacon Farrar was here, he talked about an 
imaginary being that he called " the atheist." But it is 



3 2 FAITHS OF FAMO US MEN. 

probable that not one of his hearers ever met an atheist. 
There is not a thoroughly educated atheist on earth to-day. 
It is a species as extinct as the dodo. 

SAVONAROLA TO THE HIDDEN GOD. 

God, who inhabitest light inaccessible — the hidden God, 
who canst not be seen by the eyes . . . comprehended by 
the intellect, nor explained by the tongue of man or angel — 
I seek Thee, though I cannot grasp Thee ; I call upon Thee, 
though I cannot describe Thee. Whatever Thou art, Thou 
art everywhere. I find no name wherewith to name Thy 
Majesty. . . . Above all else Thou art merciful. . . . Deep 
calleth unto deep. The deep of misery calls to the deep of 
mercy. May the deep of mercy swallow up the deep of 
misery. Have mercy upon me . . . according to the mercy 
of God . . . which is infinite. 

SAWYER THE DODO DEISTS. 

After existing in Europe two or three centuries, and later in 
the United States, deism seems to have become, in this country 
especially, extinct. Deists, like the dodo . . . seem actually 
to have ceased to propagate their species. In my youth, and 
even after I entered the ministry, it was not an uncommon 
event to meet a deist, but I cannot remember seeing one for 
. . . thirty or forty years. . . . Has the whole tribe died out? — 
S. J. Sawyer, Universalist, in The Christian Leader. See also 
The Literary Digest^ November 6, 1897. 

SCHOPENHAUER'S OBJECTION TO PANTHEISM. 

The chief objection that I have to Pantheism is that it says 
nothing. To call the world " God " is not to explain it ; it is 
only to enrich our language with a superfluous synonym for 
" world "... However obscure, however loose or confused 
may be the idea which we connect with the word " God," 
there are two predicates which are inseparable from it — the 
highest power and the highest wisdom. ... It is only Jews, 
Christians and Mohammedans who give its proper and cor- 
rect meaning to the word " God." — A. Schopenhauer, Re- 
ligion and Other Essays, pp. 55, 57, 58. 



GOD. 33 



SCOTT THE HIDEOUS CREED. 

I doubt if at all times and in all moods any individual ever 
adopted that hideous creed (atheism), though some have 
professed to do so. — Sir Walter Scott's Private Journal. 

SERGEANT (jUDGE) COMPETENT WITNESSES. 

The test of the competency of a witness on the ground of 
his religious principles is whether the witness believes in 
the existence of a God who will punish him if he swears 
falsely. 

SHARSV^OOD (judge) FIRST TRUTHS. 

The existence of a Supreme Being — a Spirit, infinite, eternal, 
omniscient, omnipotent — is a first truth of moral science. 

SMITH (gOLDWIN) HANDIWORK OF INTELLIGENCE. 

It seems impossible to imagine that our intelligence, what- 
ever be the mode of its development, is without an intelli- 
gent author. Science shows that the universe, so far as it 
falls within our vision, is pervaded and ruled by a single 
power which, as its operations reveal themselves to our 
minds, we cannot help divining to be a mind. Monotheism 
is, at all events, perfectly consistent with the results of physi- 
cal science ; while with polytheism science has done away. 
Hence, science and religion — even the most fervent religion 
— have been able to dwell together in the intellects of Newton 
and Faraday. . . . Order there could hardly be without an 
ordering power. ... It takes, we are told, a period of time 
longer than man's recorded history for a ray of light to reach 
the earth from the remotest telescopic star. Yet the starry 
field swept by the telescope is inconceivably less than that 
which we must assume to lie beyond. ... It is inconceiv- 
able that we should be the sole denizens of the universe. — 
Guesses at the Riddle of Existence, pp. 228, 229, 239, 248. 

SPENSER god's BEAUTIE AND GOODENESSE. 

But we, fraile wights, whose sight cannot siistaine, 
The sun's bright beames when he doth on us shine, 



34 FAITHS OF FAMOUS MEN. 

But tliat their points, rebutted back againe, 
Are dulled, how can we see with feeble eyne 
The glorie of that Majestie Divine 
In sight of whom both sun and moone are darke 
Compared to His least resplendent sparke ! 
The means therefore which unto us is lent 
Him to behold, is on His works to looke 
Which He hath made in beautie excellent, 
And in the same as in a brasen booke 
To read enregistred in every nooke 
His goodenesse which His beautie doth declare, 
For all that's goode is beautifuU and faire. 



SPURGEOX TRIES TO READ GOD S THOUGHTS. 

The book of Nature is an expression of the thoughts of 
God. ^Ye have God's terrible thoughts in the thunder and 
lightning; God's loving thoughts in the sunshine and the 
breeze ; God's bounteous, prudent, careful thoughts in the 
waving harvest. We have God's brilliant thoughts beheld 
from mountain top and valley, and God's sweet and pleasant 
thoughts of beauty in the little flowers. 

STANLEY (dean) WESTMINISTER DEFINITION. 

There was a story once told to me by an American Pres- 
byterian minister in the Jerusalem Chamber at Westminster 
Abbey, that the Westminster divines, when they were draw- 
ing up The Confession of Faith and came to the question of 
making a definition of the Supreme Being, found the diffi- 
culty so overwhelming that they proposed to have a special 
prayer for light. The youngest minister was to undertake 
the office. It was, according to English tradition, Calamy ; 
according to Scotch, Gillespie. He rose, and began by an 
impassioned and elaborate invocation of the Almighty, which 
he had hardly uttered when the whole assembly broke out 
into the exclamation: "This shall be our definition!" The 
definition may be read in the third article of the Westminster 
Confession. — Spoken at the Church of the Holy Trinity, New 
York, November 3. 1878. 



GOD. 35 

STOCKDALE SAYS THAT GOD SUFFERS. 

Philosophy, analogy and revelation proclaim that the great- 
est sufferer in the universe is the Father of us all. . . . 
Where there is life, there is capacity for pain. . . . God 
could not impart vrhat He does not possess. . . . The ca- 
pacity to suffer is universal because it is the profoundest 
trait in the Divine nature. ... No part of the Divine 
nature can be inactive. We are not willing to charge God 
with the most selfish trait known to an intelligent mind, viz., 
to refuse activity to one's nature because its working would 
hurt. As well might we expect a mother to cease loving a 
child because he will grieve and wound her. . . . Ascent in 
the scale of being means added capacity to suffer. . . . How 
can one follow the Master in His humiliation, see Him weep 
over the sinful city, watch His agony in the garden, hear His 
cry on the cross, remembering that He is the brightness of 
His Father's glory and the image of His person — not in form, 
but in disposition — and yet doubt that God suffers ? Im- 
manuel is a man of sorrows, etc. If God does not suffer, 
Jesus is not his representative. . . . We believe Christ to be 
the highest possible revelation of God ; yet the most pathetic 
picture, the most sorrowful life, is the life of the God-man. 
The most beautiful picture of God that we have is a picture 
of the most loving, most suffering Divine-human Being that 
the world will ever see. — F. B. Stockdale in The Methodist Re- 
view^ January, 1899. 

story's charge to boston grand jury. 

We believe in the Christian religion. It declares our ac- 
countability to God for all our actions, and holds out to us a 
future state of rewards and punishments as the sanction by 
which our conduct is to be regulated. 

swing — atheism is soul paralysis. 

The world has always been free to suppose that such sea- 
sons as day and night, and spring and summer, such 
creatures as the nightingale and man, such a star as the sun, 
all came from mud and water and fire mingling of their own 



36 FAITHS OF FAMOUS MEN. 

accord ; but the world has had no wide use for such conclu- 
sions. Of its own free choice it has avoided atheism, and has 
never made up anywhere a civilization without discarding 
the idea. . . . The human race, being at perfect liberty to 
espouse atheism, has always repudiated it as the paralysis 
of the soul. 

TAYLOR (jEREMY) CREATION OF AN OYSTER. 

What could be more foolish than to think that all this rare 
fabric of heaven and earth could come by chance, when all 
the skill of art is not able to make an oyster. 

TAYLOR (W. R.) DISCORDING WITH DEITY. 

Inasmuch as God made the universe, and made it to har- 
monize with His own nature and will, it is difficult to see 
how a soul that is not en rapport with Him can escape being 
out of joint with the universe. Each point of difference with 
the Divine Will which pervades the universe must be a point 
of friction and heat. — Ext. Sermon. 

TENNYSON GOD's LITTLE WALL-FLOWER. 

Flower in the crannied wall, 

I pluck you out of the crannies ; 
Hold vou there, root and all, in my hand, 
Little flower ; but if I could understand 
What you are — root and all, and all in all — 

I should know what God and man is. 

THOMPSON THE UNIVERSAL SOUL. 

Hail, Source of all being ! Universal Soul 
Of heaven and earth ! Essential Presence, hail ! 
To Thee I bend the knee ; to Thee my thoughts 
Continual climb — who Avith a Master hand 
Hast the great whole into perfection touched. 

— Samuel Thompson. 

TOWNSEND god's INDELIBLE SIGNATURE. 

God has stamped His indelible signature upon all human 
hearts, which no degradation can efface. ... It would seem 
that every human soul is more or less " aflame with God." 



GOD. 37 

As these truths come to us they are therefore common prop- 
erty, "floating ideas," "elder truths," in Adam's heart and 
in all men's hearts ; handed on from hand to hand through 
migrations, explorations and otherwise ; unifying us with all 
past saints and sages, and with God ; most likely they are 
the voice of God resounding through the ages. — God-Man, 
pp. 92, 93, 143. 

TRENCH god's HIEROGLYPHICS. 

The world of nature is throughout a witness for the world 
of spirit, proceeding from the same root, and being consti- 
tuted for this very end. The characters of nature which 
everywhere meet the eye are not a common but a sacred 
writing — they are the hieroglyphics of God. 

TRUMBULL PROVING GOD's EXISTENCE. 

The Bible does not attempt to prove God's existence. Its 
first verse sets out with a story that God did^ not with an argu- 
ment to show that God is. . . . None of the old patriarchs or 
prophets or preachers of righteousness, of whom the Bible 
tells, attempted to prove God's existence. . . . The only ref- 
erence in all the Bible to the idea ... is where Paul speaks 
incidentally of the needlessness of such an attempt. He says 
that even the heathen know that there is a God — know it 
from the works of nature — " so that they are without excuse " 
if they refuse to acknowledge and worship God. — H. C. Trum- 
bull, in The Sunday-School Times. 

VOLTAIRE SAYS BEWARE OF ATHEISTS. 

I would not wish to come in the way of an atheistical 
prince whose interest it should be to have me pounded in a 
mortar ; I am quite sure that I should be so pounded. 
Were I a sovereign, I would not have to do with atheistical 
courtiers whose interest it was to poison me; I should be 
under the necessity of taking an antidote every day. It is, 
then, absolutely necessary for princes and people that the 
idea of a Supreme Being, creating, governing, rewarding and 
punishing, be engraven on their minds. 



3 8 FAITHS OF FAMO US MEN. 

VOLTAIRE'S DEATHBED PRAYER, ETC. 

O God, whom all things proclaim ! God, who knowest 
me ! Hear the last words that my lips pronounce. If I have 
deceived myself, it has been through searching for Thy laws. 
My heart may have wandered, but it was full of Thee. — See 
Aspirations of the World, by Lydia Maria Child, p. 89. 

On Voltaire's tomb is this inscription : 

HE COMBATTED 
THE ATHEISTS. 

WALLACE'S FAVORITE QUOTATION. 

God of the granite and tlie rose ! 

Soul of the sparrow and the bee ! 
The mighty tide of being flows 

Through countless channels, Lord, from Thee. 
It leaps to life in grass and flowers, 

Through every grade of being runs ; 
While from creation's radiant towers 

Its glory flames in stars and suns. 

WASHINGTON BOWS TO AN ALMIGHTY PRESIDENT. 

(In his first Inaugural Address.) It would be peculiarly 
improper to omit, in this first official act, my fervent suppli- 
cations to that Almighty Being who rules over the universe, 
who presides in the councils of nations, and whose provi- 
dential aids can supply every human defect, that His bene- 
diction may consecrate, to the liberties and happiness of the 
people of the United States, a government instituted by 
themselves for these essential purposes, and may enable every 
instrument employed in its administration to execute with 
success the functions allotted to his charge. In tendering this 
homage to the Great Author of every public and private good, 
I assure myself that it expresses your sentiments not less than 
my own, nor those of my fellow- citizens at large less than 
either. No people can be bound to acknowledge and adore 
the Invisible Hand, which conducts the affairs of men, more 
than those of the United States. Ever}^ step by which they 
have advanced to the character of an independent nation 



GOD. 39 

seems to have been distinguished by some token of Provi- 
dential agency. — Richardson's Messages and Papers of the 
Presidents, Vol. I., p. 52. 

WHITTIER INTERVIEWS STAR-GAZERS. 

Was not my spirit born to shine 

Where yonder stars and suns are glewing — . 
To breathe with them the light divine 

From God's own holy altar flowing? 
To be, indeed, whate'er the soul 

In dreams hath thirsted for so long — 
A part of heaven's glorious whole 

Of loveliness and song ? . . . 
O watchers of the stars of night. 

Who breathe their fires as we do air ! 
Suns, thunders, stars, and rays of light ! 

O say, is He, the Eternal, there ? 
Bend there, around His awful throne 

The seraph's glance, the angel's knee? 
Or are thy inmost depths His own, 

O wild and mighty sea ? 

— Hymn from the French of Lamartine. 

WISE (rabbi) THE GOD OF MOSES. 

The God of whom Moses taught is the God in whom are 
all things, as all the objects of a man's tender love are in his 
heart. This is not a God fabricated by man. 

young's two little night thoughts. 

One sun by day ; by night ten thousand shine, 

And light us deep into the Deity ; 

How boundless in magnificence and might ! 

O, what a confluence of ethereal fires 

From urns unnumber'd, down the steeps of heav'n 

Streams to a point, and centers in my sight ! 

By night an atheist half believes in a God. 



46 FAITHS OF FAMOUS MEN. 



PART IL 

CREATION 



ABBOTT S EVOLUTIONAL THEOLOOY. 

I acknowledge myself a radical evolutionist — it is hardly 
necessary to say a theistic evolutionist. . . . The doctrine of 
evolution, in its radical form, is the doctrine that all God's 
processes are processes of growth, not processes of manufac- 
ture. There never was a time when the world was done ; it 
is not done to-day ; it is in the making. Man is an animal, 
and has ascended from the lower animals, but he is some- 
thing immeasurably more than an animal. The evolutionist 
believes that the race has grown, as the individual grows, into 
the knowledge of God and His righteousness. — Lyman Abbott 
in The Theology of an Evolutionist. 

ADAMS ON THE GENESIS OF DARWINISM. 

On the 24th of November, 1859, Mr. Charles Darwin's book 
on " Origin of Species '' issued from the press. The edition 
consisted of 1250 copies, and all the copies were sold the first 
day. Before the end of the same year a second edition of 
3000 copies was published. It may therefore be said that the 
new era in philosophy began about the year 1860, or a little 
more than a quarter of a century ago. And I venture the 
prediction that within a quarter of a century the theory of 
evolution will occupy the same place in the material philoso- 
phy of the world that the law of gravitation has had for the 
past century and a half. — Myron Adams, The Continuous Cre- 
ation, pp. 1-7. 

AGASSIZ VERSUS MATERIALISM. 

I know those who hold it to be very unscientific to believe 
that thinking is not something inherent in matter. I shall 



CREATION. 41 

not be prevented, by any such pretensions of a false philoso- 
phy, from expressing my conviction that as long as it cannot 
be shown that matter or physical forces do actually reason, I 
shall consider any manifestation of thought as an evidence 
of the existence of a thinking being, as the author of such 
thought, and shall look upon an intelligent and intelligible 
connection between the facts of nature as direct proof of the 
existence of a thinking God. All these facts in their natural 
connection proclaim aloud the one God, whom man may 
know, adore and love ; and natural history must in good 
time become the analysis of the thoughts of the Creator of 
the universe, as manifested in the animal and vegetable 
kingdoms. — Contributions^ etc., I., p. 135. 

AGASSIZ ON CHASING A PHANTOM. 

I wish to enter my protest n gainst the transmutation 
theory. ... It is my belief that naturalists are chasing a 
phantom in their search after some material gradation among 
created beings by w^hich the whole animal kingdom may 
have been derived by successive development from a single 
germ or from a few germs. The development assertion does 
not bear serious examination. It is not true that all the 
earlier animals were simpler than the later. On the contrary, 
many of the lower animals were introduced under more 
highly organized forms than they have ever shown since 
and have dwindled afterward. Animals that should be an- 
cestors, if simplicity of structure is to characterize the first- 
born, are known to be of later origin ; the more complicated 
forms have frequently appeared first, and the simpler ones 
later, and this in hundreds of instances. 

ANDERSEN (hANS C.) HUNTING FOR EDEN. 

Once upon a time there was a king's son ; nobody had so 
many and such beautiful books as he. In these, all that had 
ever happened in the world he could read and see depicted 
in splendid engravings. Of every people and of every land 
he could get information, but as to where the Garden of 



42 FAITHS OF FAMOUS MEN, 

Eden was, not a word was to be found therein ; and this, 
just this it was, on which he meditated most of all. 

ANON. ON AN ANTHROPOID ANCESTRY. 

The most advanced thinker of our time takes an enlight- 
ened pride in his grandfather, the monkey, and when he has 
sunk his pedigree as man, and adopted as his family tree a 
procession of baboons, superior enlightenment radiates from 
his very person, and his place of honor is fixed in the illu- 
minated brotherhood. 

ANON, ON THE PASSING OF THE MUD FAD. 

The development theory which would exalt mud into man 
and dust into Deity has long since been ridiculed into 
merited oblivion. 

ARGYLE THE HYPOTHESES'S PROOFLESSNESS. 

The hypotheses of development, of which Darwin's theory 
is only a new and special version, are indeed destitute of 
proof; and in the form which they have as yet assumed, it 
may justly be said that they involve such violations of or de- 
partures from all that we know of the existing order of 
things, as to deprive them of all scientific basis. — (The 
Duke of Argyle.) 

ARGYLE A FORCE BEHIND FORCES. 

Organization is not the cause of life, but vice versa, life 
being a force which precedes organization, and fashions it 
and builds it up. . . . Look at the shells of the animals 
called Foraminifera. . . . No forms in nature are more ex- 
quisite ; yet they are the work of animals which are mere 
blobs of jelly, without parts, without organs, absolutely with- 
out visible structure of any kind. In this jelly, nevertheless, 
there works a vital force capable of building up an organism 
of the most complicated and perfect symmetry. . . . All 
kinds of force are but forms, manifestations of some one 
central force issuing from one Fountain Head of power. 



CREATION. 43 

bacon's chain of second causes. (i6i2.) 

While the mind of man looketh upon second causes scat- 
tered, it may sometimes rest in them, and go no further; but 
when it beholdeth the chain of them, confederate and linked 
together, it must needs fly to Providence and Deity. — Essays, 
Chapter xvi., p. 106. 

BEECHER EVOLUTION NOT REVOLUTION. 

A vague notion exists that Science is infidel, and that evo- 
lution in particular is revolutionary of the doctrines of the 
church. The theory of the evolution of the human race from 
an inferior race, not proved and yet provable, throws light 
upon many obscure points of doctrine and of theology that 
have most sadly needed light and solution. — Sermon, " The 
Two Revelations.^^ 

BEECHER's eulogy of SPENCER. 

The ablest thinker of them all, and the ablest man that 
has appeared for centuries, Herbert Spencer, seems to have 
passed the winter solstice, and to be in a dawning spring and 
summer. Should his life be spared, I should not wonder at 
finding him the ablest defender of the essential elements of 
a rightly interpreted Christianity that has arisen. Not that 
I regard every part of his system with like favor, not that I 
should regard every station which he has established, and 
every position which he maintains, as true and safe. Not 
that. And yet, when by and by the bounds of knowledge 
are widened, and the interior more perfectly surveyed and 
settled, I think that Herbert Spencer will be found to have 
given to the world more truth in one lifetime than any other 
man that has lived in the schools of philosophy in the world. 
— Evolution and Religion, p. 126. 

BEECHER's JOHN THE BAPTISTS. 

They (orthodoxists) think that the Goths and Vandals are 
upon us in the shape of Huxley and Spencer and Tyndall. 
These men are in the hand of God, and, though they know it 



44 FAITHS OF FAMOUS MEN, 

not, they are evangelizers, John the Baptists, clearing the 
path for the Messiah, who is to bring in a more glorious de- 
velopment of the nature of God to men ; and yet thousands 
of persons are up in arms against them. — Sermon, " The 
True Test:'— The Christian Union, September, 19, 1877. 

beecher's list of christian evolutionists. 
Dana, Le Conte, McCosh, Asa Gray, Mivart, the Duke of 
Argyle, the Bishop of London, et at. 

BETHUNE ON BEING AN INFIDEL. 

God forbid that I should for a moment hold true science 
to be in a quarrel with religion ; that can never be. The God 
who made nature wrote the Bible ; and I am not prepared to 
be an infidel as regards the one any more than the other. 

BICKERSTETH SEES GOD MOLDING ADAM's BODY. 

He took some handfuls of dust and molded it 

Within His plastic hands, until it grew 

Into an image like His own, like ours, 

Of perfect symmetry, divinely fair 

But lifeless, till He stooped and breathed therein 

The breath of life, and by His Spirit infused 

A spirit endowed with immortality. 

BOARDMAN DESCRIBES THE MAKING OF EVE. 

I believe that this record of the genesis of woman is a 
Divine parable. Of course God could have performed on 
Adam a surgical operation, administering to him an anaes- 
thetic. Nevertheless, I cannot help feeling that to take the 
story thus literally is ... to degrade a solemn, profound 
parable into a grotesque, ridiculous affair, worthy to take its 
place . . . with . . . heathen legends, e.g., the birth of . . . 
Athena from the . . . brow of Zeus. . . . No, . . . the story 
is a Divine parable. . . . Wearied with . . . naming the ani- 
mal creation, he (Adam) . . . falls into a profound slumber. 
It is the golden hour for Divine instruction ; for it is in 
. . . visions . . . that God openeth their (men's) ear, and 
sealeth up their instruction. Wrapped in his deep slumber, 



CREATION. 45 

Eden's dreamer beholds the vision of his second self. He 
sees his Maker taking . . . out . . . one of his ribs, form- 
ing it into a woman, and presenting her in all her . . . 
beauty to him. . . . Nor is it altogether a dream. Awaking, 
... he beholds still standing by him the fair, blissful vision. 
— Geo. Dana Boardman, The Creative Week, 222 ff. 

BOARDMAN ON THE HYPOTHESISTS' SHIBBOLETH. 

Evolutionists use their shibboleth — " evolution " — very 
hazily, confounding it with transmutation, which is an ut- 
terly different thing. Evolution — if we use the word intelli- 
gently, not playing fast and loose with it — means unrolling. 
But you cannot unroll what has not been inrolled ; you can- 
not evolve what has not been involved. — Ihid., p. 160. 

BROWNING (MRS.) ON THE CLAY-EATERS. 

For everywhere 
We're too materialistic, eating clay 
(Like men of the West) instead of Adam's corn 
And Noah's wine ; clay by handfuls, clay in lumps, 
Until we're filled up to the throat with clay, 
And grow the grimy color of the ground 
On which we're feeding. Aye, Materialist 
The age's name is, God Himself with some 
Is apprehended as the bare result 
Of what His hand materially has made. 



BRYANT ON SCIENCE AND RELIGION, 

There is an attempt to make science, or a knowledge of the 
laws of the material universe, an ally of the school that denies 
a separate spiritual existence, etc. ; in short, to borrow of 
science weapons to be used against Christianity. The friends 
of religion, therefore, confident that one truth never contra- 
dicts another, are doing wisely when they seek to accustom 
the people to think and weigh evidence, as well as to be- 
lieve. — Wm. Cullen Bryant to Bishop Vincent concerning 
C. L. S. C. 



46 FAITHS OF FAMO US MEN. 

BURR ON A THOROUGHGOING-FOE. 

Founded by , claimed by , supported by , used 

exclusively in the interest of Atheism ; suppressing every 
jot of evidence of the Divine existence, and so making a 
positive rational faith in God imiDossible ; the doctrine of 
evolution may well be set down as not only a foe to Theism, 
but a foe of the most thoroughgoing sort. — E. F. Burr, Pater 
Mundi. 

bush's exegesis of genesis II., 7. 

We are not to suppose that any such process was actually 
performed by him as breathing into the nostrils of the in- 
animate clay which he had molded into the human form. 
This is evidently spoken after the manner of men ; and we 
are merely to understand by it a special act of Omnipotence 
imparting the power of breathing or respiration to the animal 
fabric that he had formed, in consequence of which it became 
quickened and converted into " a living soul," i.e., a living 
and sentient creature. 

butler's DARWINISM BEFORE DARWIN. 

Suppose that it were implied in the natural immortality of 
brutes that they must arrive at great attainments, and be- 
come rational and moral agents ; this would be no difficulty, 
since we know not what latent powers and capacities they 
may be endowed with. If pride causes us to deem it an in- 
dignity that our race should have proceeded by propagation 
from an ascending scale of inferior organism, why should it 
be a more repulsive idea to have sprung immediately from 
something less than man in brain and body, than to have 
been fashioned, according to the expression in Genesis, " out 
of the dust of the ground "? — Bishop Butler. 

'CARLYLE SIZES UP THE DARWINS. 

A good sort of man is this Darwin, and well meaning, but 
with very little intellect. I have known three generations of 
Darwins, — grandfather, father and son — atheists all. 



CREATION. 47 

CARLYLE ON DARWIN's CLAM-SHELL. 

The brother of the famous naturalist, a quiet man who 
lives not far from here, told me that among his grandfather's 
effects he found a seal engraven with this legend : " Omnia 
ex conchis '' (" Everything from a clam-shell.") 

CARLYLE ON DARWIN's MONKEY ENGLISHMEN. 

I saw the naturalist not many months ago ; I told him that 
I had read his " Origin of Species," and other books, and that 
he had by no means satisfied me that men were descended 
from monkeys, but that he had gone far toward persuad- 
ing me that he and his so-called scientific brethren had 
brought the present generation of Englishmen very near to 
monkeys. 

CARLYLE ON A PURBLIND GENERATION. 

So-called literary and scientific classes in England now 
proudly give themselves to protoplasm, origin of species, and 
the like, to prove that God did not build the universe. Ah! 
it is a sad and terrible thing to see nigh a whole generation 
of men and women, professing to be cultivated, looking 
around in a purblind fashion, and finding no God in this 
universe. I suppose that it is a reaction from the reign of 
cant and hollow pretense. 

CARLYLE ON THE GOSPEL OF DIRT. 

And this is what we have got ; all things from frog-spawn ; 
the gospel of dirt is the order of the day. The older I grow, 
and I now stand on the brink of eternity, the more comes 
back to me the sentence in the Catechism, which I learned 
when a child : " What is the great end of man ? To glorify 
God, and enjoy Him forever." No gospel of dirt, teaching 
that men have descended from frogs, through monkeys, can 
ever set that aside. — Neio York Tribune^ November 4, 1876. 
Extract from conversation with Carlyle, quoted in London 
Times. 



48 FAITHS OF FAMOUS MEN. 

CARUS VERSUS SPENCER'S ARROGANCE. 

Mr. Spencer's agnosticism is not a mere suspense of judg- 
ment, but an emphatic declaration that the mystery of life is 
utterly incomprehensible. This high-handed way of con- 
demning the very attempt at solving a problem on the plea 
that it is insolvable is the agnosticism to which I object. . , . I 
know that Mr. Spencer is commonly regarded as the most 
liberal, progressive, and most scientific philosopher, but I 
cannot help thinking that he is not. . . . How does Mr. 
Spencer know that the main problem of biology, the ques- 
tion as to the origin of organized life, lies beyond the ken of 
human knowledge ? . . . Whatever admiration we may have 
for Mr. Spencer personally, for his noble intentions, his stu- 
dious habits, his industrious collection of interesting mate- 
rials, etc., we must not be blind to the truth that his phil- 
osophy is wrong at the roots. — Paul Carus, Editor of The 
Monist. 

CHALMERS ON THE AGE OF THE EARTH. 

There is a prejudice against the speculations of the geolo- 
gist, which I am anxious to remove. It has been said that 
they nurture infidel propensities. It has been alleged that 
geology, by referring the origin of the globe to a higher an- 
tiquity than has been assigned to it by Moses, undermines 
our faith in the inspiration of the Bible. This is a false 
alarm. The writings of Moses do not fix the antiquity of the 
globe. 

CHRISTLIEB ON THE GOSPEL OF THE FLESH. 

We need not delay to prove that this gospel of the flesh 
(materialism) is diametrically opposed to the Holy Scriptures, 
which . . . bid man, as the spiritual image of God, approach 
his Creator in the way of santification and subjection of the 
flesh to the spirit ; which ... so often warn us against any 
deification of the creature, . . . against those " whose god is 
their belly." — Ah ! is it not a grievous and shameful thing 
that one should have to 'prove to men that they are something 
better than beasts ? — Modern Doubt and Christian Beliefs p. 147. 



CREATION, 49 

CLARK (d. W.) names THREE ''MATERIALISTS." 

There is a class of men who conceal their materialism in 
the mystical formulas of some development theory which 
stealthily but studiously excludes a first cause in the crea- 
tion of man, and also the higher elements of soul from his 
nature. Like infidels, in all ages, they assume to be -par ex- 
cellence the men of science, of facts, of reason, of intelligence. 
Of this class are Darwin, Morell, Huxley, and their minor 
followers. 

Clifford's adam 100,000,000 years back. 

Physical evidence proves a beginning to the present state 
of the earth. . . . We know, with great probability, of the begin- 
ning of the habitability of the earth — about 100,000,000 or 
200,000,000 years back. — W. K. Clifford's Lectures and Essays, 
pp. 156, 428. 

Clifford's caution as to teaching children. 

In what form shall we have the doctrine of evolution 
taught to our children ? Certainly not as a dogma to be 
accepted on the authority of the teacher — evidence for which 
may be forthcoming afterward. ... In regard to the teaching, 
in schools, of abstract and general conclusions derived from 
this branch of science still so imperfect, so much in the air, it 
seems to me that Virchow has spoken with much practical 
wisdom. The principle laid down by Virchow is : We ought 
not to teach to little children, as a known fact, that which is 
not a known fact. — Ibid., pp. 424, 435, 442. 

COLERIDGE " WE ARE NOT BEASTS." 

Either we have an immortal soul or we have not. If we 
have not, we are beasts ; the first and wisest of beasts, it may 
be, but still true beasts. We shall difi'er only in degree, and 
not in kind ; just as the elephant differs from the slug. But 
by the concession of all the materialists of all the schools, or 
almost all, we are not of the same kind as beasts; and this 
also we may say from our own consciousness. Therefore, 
methinks it must be the possession of the soul within us 

4 



50 FAITHS OF FAMOUS MEN. 

that makes the difference. ... If man is not rising upward 
to be an angel, depend upon it he is sinking downward to be a 
devil. He cannot stop at the beast. The most savage men 
are not beasts ; they are worse, a great deal worse. 

COLFELT ON SCIENCE AND THEOLOGY. 

Our century closes with the partisans of science and the- 
ology showing a disposition to abate arrogance on both sides 
and come into closer sympathy. They are beginning to 
recognize that where science and religion meet, they are one 
and indivisible — that whatever enlarges our ideas of nature 
expands our ideas of God ; whatever gives deeper insight into 
the nature of God gives deeper insight into the universe 
which He has made. Bad theology, therefore, is also bad sci- 
ence, and good science must always be good theology. — The 
Oxford Journal^ November, 1897. 

cook's investigation of spencer's status. 

You are sitting ... in Edinburgh, with . . . learned men . . . 
at dinner, and one of them affirms that Herbert Spencer can- 
not read German. You . . . turn to Prof Calderwood, and in- 
quire, " Is it true ?" " I have always understood it to be the 
truth." You ask the whole company, and find that not a 
man doubts the statement. Agnosticism, as represented by 
Spencer, has a very poor following north of the Tweed. You 
arein the study of Lionel Beale, . . . in London, . . . Spencer's 
home, and he says, " That man's books contain so much 
false physiology that they will not be read ten years after his 
death, except as literary curiosities." And . . . Beale is sup- 
posed to know something of physiology. You are ... in 
Germany, and you find that . . . Spencer is regarded as a 
bright man, indeed, but by no means as a leader of modern 
philosophical thought. In short, as compared with Hermann 
Lotze, you hear . . . Spencer called a charlatan . . . Spencer is 
not spoken of with profound intellectual respect in the circles 
of the most advanced thought in Scotland, Germany, and 
England. — Occident, pp. 36, 37, 38. 



I 



CREATION. 51 

COOK SCORES HUXLEY AND TYNDALL. 

Take Huxley and Tyndall, neither of whom had a univer- 
sity education. They are great observers; probably no men 
are greater ; but from lack of a fit, large, roundabout, uni- 
versity training their sympathies with philosophical and 
ethical themes, in spite of their German studies, are not wide 
nor deep. If you measure them on the side of the most im- 
portant philosophical topics, it will be found that their train- 
ing is painfully incomplete. — Lecture on '" Professor ships on 
the Relations of Religion to Science.'''' 

cook's good word for darv^in. 

I do not call Darwin an atheist. . . . There cannot be a 
law without a being who wills; for law is only the method 
of operation of a will. That is Darwin, if you please. That 
is not Haeckel nor Huxley, but it is Darwin, and 95 out of 
100 of all the foremost men of physical science. — BioL, p. 
133 ; Transcen.y p. 125. 

CURTIS pictures THE MODERN NATURALIST. 

The modern naturalist supposes the human mind to have 
become what it is by the action of organized matter begin- 
ning at the lowest point of animal life, and going through 
successive gradations of animal structure, until habits are 
formed which become instincts, and instincts are gradually 
developed into mind. . . . The material out of which it is 
constructed is all of the earth, earthy. — George Ticknor 
Curtis. 

CURTIS ON EVOLUTION WITHOUT CONTINUITY. 

The doctrine of evolution is incompatible with the exist- 
ence of the soul after the brain has ceased to act. The intel- 
lect can have no existence after the brain has perished, any 
more than there can be digestion of food after the stomach 
has been destroyed. — George Ticknor Curtis, Creation or Evo- 
lution, p. 14. 



^2 FAITHS OF FAMOUS MEN. 

CURTIS WANTS PROOFS, NOT PROMISES. 

We are (expected) to give up our belief that God made man 
in His own image, because we expect to discover proof that 
He formed some lowly-organized creature, and then sat as a 
spectator of the struggle for existence, through which another 
and then another higher form of being should be evolved, 
until the body and mind should grow out of the successive 
development of organic structure ! Darwin tells us himself 
frankly that " the early progenitor of the whole Simian 
stock, including man (Descent of Man, p. 155), is an undis- 
covered animal, which may not have been identical with, or 
may not even have closely resembled, any existing ape or 
monkey."— 76iU, pp. 102,195. 

CURTIS WOULD ACCOUNT FOR DARWIN's GRUB. 

Darwin supposes some one very low form of organic life, 
an aquatic grub, and out of it he evolves all other animal 
organisms, by the process of natural and sexual selection 
through successive generations, ending in man. This hypo- 
thesis leaves the original organism to be accounted for, and 
though Mr. Darwin does not expressly assert that . . . the 
Creator . . . fashioned the first organism, he leaves it to be 
implied. 

CURTIS ON spencer's DOCTRINE. 

One philosopher (Spencer) carries the doctrine of evolu- 
tion much further (than Darwin does), and, if I rightly un- 
derstand him, rejects any act of creation, even of the . . . 
simplest type of animal existence. . . . Mr. Spencer . . . 
does not admit of any primal organism as the origin of the 
whole series of animals. . . . Mr. Spencer's philosophy leads 
to the conclusion that there is no God, or no such God as the 
hypothesis of special creations, . . . or . . .of evolution . . . 
calls for. ... As to the Spencerian doctrine, I do not see 
that the idea of a creating Power comes in anywhere, . . . 
at the commencement of a series, ... or at any point. . . . 
Mr. Spencer is allowed to be one of the leading minds of this 
age. . . . Mr. Spencer explicitly denies the absolute com- 



CREATION. 53 

mencement of organic life on the globe ... for he says {Biol, 
I., 482), " The affirmation of universal evolution is in itself a 
negation of an absolute commencement of anything." — 
Creation or Evolution, pp. 7, 8, 139, 225, 349. 

CURTIS SEEKS A PERSONAL GOD IN IT. 

He (Mr. Spencer) maintains . . . that we . . . can know 
nothing of a personal God. He negatives the existence of 
God as a Being capable of giving . . . moral instructions to 
man. According to that philosophy, there is nothing in the 
universe but an Omnipotent Power which underlies all mani- 
festations. To ascribe personality to that Power is a relic of 
the primitive beliefs of barbarians, and it is rapidly dying out 
of the conceptions of educated men. — Ibid., pp. 433, 452 ff. 

CURTIS SEEKS PERSONAL IMMORTALITY IN IT. 

I do not understand Mr. Spencer's philosophy as includ- 
ing . . . any . . . existence of the mind after death. He 
says, " The one thing permanent is the Unknowable Reality 
hidden under all these changing shapes." (Prin. Psychol, 
II., 503.) . . . He . . . endeavors to disprove the existence of 
the mind ... as a spiritual entity, capable of surviving the 
body. I have seen an ingenious hypothesis, etc. (e. g.): 
" Having spent . . . seons in forming man, by the . . . pro- 
cess of evolution, God will not suffer man to fall back into 
elemental flames, and be consumed by the further operation 
of physical laws, but will transfer him into the dominion of 
the spiritual laws that are held in reserve for his salvation." 
. . . What or who is it that God is supposed to have spent 
seons in creating by evolution ? If we contemplate a single 
specimen of the human race, we find a bodily organism en- 
dowed with life like that of other animals, and acted upon 
by physical laws throughout . . . its existence, etc. — Ibid., pp. 
416, 457, 543. 

CUYLER GLAD AND SAD AS TO DRUMMOND. 

When I met Drummond in Edinburgh (in 1885) I said to 
him, " I hope that your scientific pursuits will not draw you 



54 FAITHS OF FAMO US MEN. 

away from your simple, earnest, orthodox faith." He re- 
plied, " Don't be afraid ; I am too busy trying to save young 
men, and the only way to do that is to bring them to Christ." 
Nobly said ; and I sincerely lament that he was ever diverted 
from that glorious work to write a scientific treatise on " The 
Ascent of Man." 

CUYLER ON KNOWNOTHINGISM's DONOTHINGISM. 

Agnosticism never won a victory, never slew a sin, never 
healed a heartache, never produced a ray of sunshine, never 
saved a soul. 

dana's last word on transmutation. 

The evolution of the system of life went forward through 
the derivation of species from species, according to natural 
methods, . . . and with few occasions for supernatural inter- 
vention. The method of evolution admitted of abrupt tran- 
sitions between species ; but for . . . man . . . there was 
required a special act of a Being above Nature, whose Su- 
preme Will is not only the source of natural law, but is the 
working-force of Nature. — Geol, pp. 603, 604. Repeated and 
emphasized in Amer. Jour. Sci., etc., October, 1876. 

DANA AGREES WITH GLADSTONE. 

I agree in all essential points with Mr. Gladstone, and be- 
lieve that the first chapters of Genesis and Science are in ac- 
cord. — Yours, etc., James D. Dana. (Letter to Dr. Sutherland, 
dated New Haven, April 16, 1886.) 

DARWIN'S PROFESSION OF DARWINISM. 

The birth both of the species and of the individual are 
equally parts of that grand sequence of events which our 
minds refuse to accept as the result of blind chance. To my 
mind it accords better with what we know of the laws impressed 
on matter by the Creator that the production of the past in- 
habitants of the world should have been due to secondary 
causes like those determining the birth of the individual. . . . 
There is a grandeur in this view of life, with its several 



CREATION. 55 

powers having been breathed by the Creator into a few forms 
or into one ; and that while this planet has gone cycling on, 
according to fixed laws of gravity, from so simple a begin- 
ning, endless forms most beautiful and most wonderful have 
been and are being evolved. 

DARWIN ANTICIPATES CRITICISM. 

I am aware that the conclusions arrived at in this work 
( The Descent of Man) will be denounced by some as highly 
irreligious, but he who denounces them is bound to show 
why it is more irreligious to explain the origin of man as a 
distinct species from a lower form, through the laws of varia- 
tion and natural selection, than to explain the birth of the 
individual through the laws of reproduction. He who has 
seen a savage . . . will not feel much shame if forced to 
acknowledge that the blood of some more humble creature 
flows in his veins. I would as soon be descended from a 
heroic little monkey who exposed himself to great danger 
... to save the life of his keeper, as from a savage who de- 
lights to torture his enemies, offers bloody sacrifices, practices 
infanticide, etc. Man may be excused for feeling some de- 
gree of pride at having risen ... to the very summit of the 
organic scale ; and the fact of his having so risen, instead of 
being aboriginally placed there, may give him hope for a 
still higher destiny in the distant future. 

DARWIN'S CANDID CONFESSION. 

I now admit that in the earlier editions of my Origin of 
Species I have attributed too much to the action of natural 
selection or the survival of the fittest. I had not formerly 
sufficiently considered the existence of many structures 
which appear to be . . . neither beneficial nor injurious; 
and this I believe to be one of the greatest oversights as yet 
detected in my works. ... To suppose that the eye, with all 
its contrivances for adjusting the focus to diff*erent distances, 
could have been formed by natural selection, seems, I freely 
confess, absurd in the highest degree. . . . The most eminent 
paleontologists, Cuyler, Agassiz, et al, and all our great geolo- 



56 FAITHS OF FAMOUS JIFX. 

gists. Lovell. Murchisoii; et al, have maintained the immu- 
tability of species. 

DARWIN ox GOD AXD IMMORTALITY. 

I have never been an atheist^ in the sense of denying the 
existence of God. . . . The question whether there exists a 
Creator has been answered in the affirmative by some of the 
best intellects that have ever existed. . . . An omniscient 
Creator must have foreseen every consequence which results 
from the law imposed by Him. . . . An omnipotent and 
omniscient Creator ordains everything and foresees every- 
thing. (Animcds and Plants, etc., III.. 431.) With respect to 
immortality, nothing shows me how strong and almost in- 
stinctive a belief it is. as the consideration . . . that the sun 
with all the planets will in time grow too cold for life, unless, 
etc. . . . Believing, as I do. that man in the distant future 
will be a far more perfect creature than he now is. it is an in- 
tolerable thought that ... all sentient beings are doomed to 
annihilation after such long-continued progress. To those 
who admit the immortality of the soul, the destruction of our 
world will not appear so dreadful. 

DARAVIX'S LAUDATION OF FOREIGN MISSIONS. 

(Sandwich Islands, during voyage around the world.) 
Many attack the missionaries, their system, and the effect 
produced by it. Such never compare the present state with 
that of the island only twenty years ago. Human sacrifices, 
an idolatrous j^riesthood, profligacy unparalleled, infanticide, 
have been abolished, and intemperance and licentiousness 
greatly reduced by Christianity. In a voyager to forget 
these is base ingratitude, but it is useless to argue. ... I be- 
lieve that, disappointed in not finding the field of licentious- 
ness so open as formerly, they will not give credit to a 
morality which they do not practice, or to a religion which 
they undervalue, if not despise. 

DAPvWIN's DONATION TO FOREIGN MISSIONS. 

(Letter from Admiral Sir James Sullivan.) Mr. Darwin 
had often expressed to me his conviction that it was useless 



1 



CREATION. 57 

to send missionaries to such savages as the Fuegians, the low- 
est of the human race. I had alwa3^s replied that I did not be- 
lieve that any human beings existed too low to comprehend 
the Gospel of Christ. After many years he wrote to me that 
the recent account of the mission showed that he had been 
wrong and I right, and he enclosed $25 as a testimony of his 
interest in the good work. 

DAWSON ON WHAT NOBODY KNOWS. 

I do not know anything about the origin of man, except 
what I am told in the Scriptures, i.e.^ that God made him. I 
do not know any more than that ; and I do not know any- 
body that does. There is nothing in science that reaches 
the origin of anything at all. 

DIMAN ON A SELF-DEVELOPING MACHINE. 

Creation by fabrication is less wonderful than creation by 
evolution. A man may bring a machine together, but he 
cannot make a machine that develops itself. Whatever 
ground we may have for believing in an intelligent First 
Cause, that ground is not in the slightest degree impaired by 
the doctrine of evolution. 

DONNELLY ON EARTH'S LOST *' UMBILICUS." 

This (the Lost Atlantis) was the Garden of Eden of our 
race. In the midst of this was a sacred and glorious eminence 
— the umbilicus orbis terrarum — " toward which the heathen 
in all parts of the world and in all ages turned a wistful gaze 
in every act of devotion." — Ignatius Donnelly. 

DRUMMOND'S scale of BEING. 

Some mineral, but not all, becomes vegetable; some vege- 
table, but not all, becomes animal ; some animal, but not 
all, becomes human ; some humaUj but not all, becomes Di- 
vine. — Natural Law in the Spiritual Worlds p. 412. 

drummond's anthropogenetic apologetics. 

Granted that natural selection and evolution are facts, they 
are not irreconcilable with the belief that God has created 



5 8 FAITHS OF FAMO US MEN. 

and sustains the world. On the contrary, this belief can 
allow them a prominent place, but on the distinct under- 
standing that this place has been assigned to them by God, 
and that they are under His supervision and care. Looked 
at from this point of view, the principle of natural selection 
becomes a real and beautiful acquisition to natural theology, 
and Mr. Darwin's work on Origin of Species may be regarded 
as perhaps the most important contribution to the literature 
of apologetics which the nineteenth century has produced. — 
Essay, The Doctrine of Creation. 

EDISON ON SCIENTIFIC FRAUDS. 

The " scientific text-books " are mostly misleading. I get 
mad with myself when I think that I have believed what was 
so learnedly set forth in them. There are more frauds in sci- 
ence than anywhere else. Take a whole pile of them (the 
text-books) that I can name, and you will find uncertainty, 
if not imposition, in half of what they state as scientific 
truth. They (the pseudo-scientific authors) have time and 
again set down experiments as done by them that they never 
did, and upon which they have founded so-called scientific 
truths. I have been thrown off" my track by them for 
months at a time. You see a great name, and you believe in 
it. Try the experiment yourself, and you find the result 
altogether difi'erent. I'd rather know nothing about a thing 
in science, nine times out of ten, than what the books would 
tell me. For applied science, . . . the only science, I would 
rather take the thing up and go through with it myself. I'd 
find out more about it than any one could tell me, and I 
would be sure of what I know. Professor This or That will 
prove to you out of the books that it can't be so, though you 
have it right in the hollow of your hand and could break his 
spectacles with it. — The Neiv York Herald, December 31, 1879. 

EMERSON ON EVOLUTION'S POETIC SIDE. 

The electric words pronounced by John Hunter one hun- 
dred years ago—" arrested and progressive development" — 
indicating the way upward from the invisible protoplasm to 



CREATION. 59 

the highest organisms, gave the poetic key to natural science 
— of which theories of Geoffrey Saint-Hillaire, of Oken, of 
Goethe, of Agassiz and Owen and Darwin (Erasmus, grand- 
father of Charles) in zoology and botany are the fruits — a 
hint whose power is not exhausted, showing unity and per- 
fect order in physics. The hardest chemist, the severest 
analyzer, scornful of all but the driest fact, is forced to keep 
the poetic curve of nature, and his results are like a myth 
of Theocritus. All multiplicity rushes to be dissolved into 
unity. Anatomy, osteology, exhibit arrested or progressive 
ascent in each kind, the lower order pointing to the higher 
forms, the higher to the highest : from the fluid in an elastic 
sac, from radiate, mollusk, articulate, vertebrate, up to man ; 
as if the whole animal world were only a Hunterian Museum 
to exhibit the genesis of mankind. 

EMERSON ON WORMS MOUNTING MANWARD. 

A subtle chain of countless rings 
The next unto the farthest brings ; 
The eye reads omens where it goes, 
And speaks all languages the rose ; 
And, striving to the man, the worm, 
Mounts up through all the spires of form. 

— Prolog to "Nature." See Miscellanies. 

FARRAR A ONCE BETE NOIRE EMBRACED. 

Who does not remember the burst of scorn and hatred 
with w^hich the theory of evolution was first received ! Mr. 
Darwin endured the fury of pulpits and church congresses 
with great dignity ; not one angry word escaped him. Yet 
before Mr. Darwin's life was over, his hypothesis was 
accepted as a luminous guide to inquiry by leading scientists. 
That there is such a law of natural selection all are agreed. 
Further, the theory of evolution has now been admitted as a 
possible explanation of the phenomena of life, by leading 
theologians, and we have been told on all sides that if it 
should be true, there is nothing in it , . . contrary to the 
creed of the catholic faith. — The Bible: Its Meaning and Su- 
premacy, p. 167. 



6o FAITHS OF FAMOUS MEN. 

FARRAR AT DARWIN's FUNERAL. 

Not a voice was raised in opposition when Mr. Darwin was 
laid with a nation's approval in his honored grave in West- 
minster Abbey ; and — seeing how noble was his example, 
how gentle and pure his character, how simple his devotion 
to truthj how deep his studies, how memorable his discov- 
eries, even apart from the view which is mainly associated 
with his name — I regarded it as an honor to be one of the 
bearers, . . . and to preach his funeral sermon in ... " the 
great temple of silence and reconciliation." — i6id, pp. 168, 
169. 

FARRAR ELUCIDATES GENESIS I. 

The battle between science and that which was mistaken 
for religion has been chiefly waged over the first chapter of 
Genesis. That chapter is of transcendent value, and cor- 
rected the Idolatry, the Polytheism, the Atheism, the Pan- 
theism, the Ditheism, the Agnosticism, the Pessimism of 
millions. No science has ever collided with or ever can 
modify its true and deep object, which was to set right an 
erring world in the supremely important knowledge that 
there is one God and Father of us all, the Creator of heaven 
and earth. It was written to substitute simplicity for mon- 
strous complications, and peace for wild terrors, and hope for 
blank despair. — Ihid., p. 168. 

FICHTE THE SITUATION IN GERMANY. 

Ethical Theism is now master of the situation. The at- 
tempt to lose sight of a personal God in nature, or to subor- 
dinate His transcendence over the universe to any power 
immanent in the universe, and especially the tendency to 
deny the theology of ethics, and to insist only upon the 
reign of force, are utterly absurd, and are meeting their just 
condemnation. — The younger Fichte in The North American 
Review^ January, 1877. 

FISHER THE OUTCRY AGAINST DARWIN, 

(Speaking of physical science.) Its field of inquiry is 
second causes. In exploring for links of causal connection 



CREATION. 6 1 

between the objects of nature, it is engaged in its proper 
work, . . . and nothing is more unreasonable than to raise 
an outcry against a man like Mr. Darwin. — Faith and Ra- 
tionalism^ pp. 106, 110. 

FISHER EVOLUTION AFTER INVOLUTION. 

Suppose it were true that all animals — nay, all living 
things — could be traced back to a single germ, out of which 
they were developed in pursuance of certain laws or ten- 
dencies. Then they were all contained in that germ. Nothing 
can be e-volved that was not before in-volved. — Discussions in 
History and Theology, p. 481. 

FISKE ON DARWIN AND NEWTON. 

To-day (April, 1882) ... all that was mortal of Charles 
Darwin is borne to its last resting-place, by the side of Sir 
Isaac Newton. . . . Since the publication of the immortal 
"Principia" no single scientific book has so widened the 
mental horizon of mankind as Origin of Species. Mr. Dar- 
win, like Newton, was a very young man when his great 
discovery suggested itself to him. Like Newton, he waited 
many years before publishing it to the world. Like Newton, 
he lived to see it become part and parcel of the mental equip- 
ment of all men of science. The theological objection urged 
against the Newtonian theory . . . that it substituted the 
action of natural causes for the immediate action of the 
Deity, was also urged against the Darwinian theory ; . . . 
and the same objection will doubtless continue to be urged 
against scientific explanations of natural phenomena so long 
as there are men who fail to comprehend the profoundly 
theistic and religious truth that the action of natural causes 
is in itself the immediate action of the Deity. — Excursions 
of an Evolutionist, pp. 337, 367, 368. 

FISKE'S IMPREGNABLE POSITION. 

Darwinism may convince us that the existence of highly 
complicated organisms is the result of an infinitely diversi- 



62 FAITHS OF FAMOUS MEN. 

fied aggregate of circumstances so minute as severally to 
seem trivial or accidental; yet the consistent theist will 
always occupy an impregnable position in maintaining that 
the entire series ... is an immediate manifestation of the 
creative action of God. — (Darivinism, etc., p. 7.) " I never in 
my life read so lucid an expounder, and therefore thinker, as 
you are." — Darwin'' s Letter to Fiske. 

FISKE AS AN EXPOUNDER OF SPENCER. 

Mr. Spencer is incomparably the greatest master of 
psychological analysis that the world has ever seen. . . . 
That which Mr. Spencer, throughout all his works, regards 
as the All-Being (is) the Power of which " our lives, alike 
physical and mental, in common with all the activities, or- 
ganic and inorganic, amid which we live and move, are but 
the workings." . . . Deity is knowableas the Power which is 
disclosed in every throb of the mighty rhythmic life of the 
universe. We might as well try to escape from the air in 
which we breathe as to expel from the consciousness the 
Power which is manifested throughout the physical uni- 
verse. . . . According to Mr. Spencer, the Divine Energy 
which is manifested throughout the knowable universe is 
the same energy " which in us wells up under the form of 
consciousness." — The Idea of God and The Destiny of Man. 

FISKE ON SPENCER AND NEWTON. 

(At the Spencer banquet.) Mr. President (Evarts) : . . . 
We have met here this evening (November 9, 1882,) to do 
homage to a dear and noble teacher and friend, and it is well 
that we should choose this time to recall the various aspects 
of the immortal work by which he has earned the gratitude 
of the world. The work which Herbert Spencer has done 
... is of the calibre of that which Aristotle and Newton did. 
Though coming in this later age, it as far surpasses their 
work in its vastness of performance as the railway surpasses 
the sedan-chair, or as the telegraph surpasses the carrier- 
pigeon. 



CREATION. 6^ 

FISKE'S SPENCERIAN creed FIRST ARTICLE. 

(At the Spencer banquet.) Mr. Spencer's work on the 
side of religion will be seen to be no less important than his 
work on the side of science, when once its religious implica- 
tions shall have been fully and consistently unfolded. . . . 
The things and events of this world do not exist and occur 
blindly or irrelevantly, but all, from the beginning to the 
end of time, and throughout the farthest sweep of illimitable 
space, are connected together as the orderly manifestations 
of a divine Power, and this divine Power is something out- 
side ourselves, and upon it our own existence from moment 
to moment depends. . . . There exists a Power to which no 
limit of time or space is conceivable, and all phenomena of 
the universe, material or spiritual, are manifestations of this 
infinite and eternal Power. This assertion . . . Mr. Spencer 
has elaborately set forth as a scientific truth — nay, as the 
ultimate truth of science, as the truth upon which the whole 
structure of human knowledge rests. 

FISKE spencer's DEITY IS JOB's. 

(At the Spencer banquet.) When the Hebrew(?) prophet 
declares that " by Him were laid the foundations of the 
deep " (" Where wast thou when I laid the foundations of 
the earth?" Job, xxxviii., 4), but reminded us, "Who by 
searching can find Him out ?" (" Then answered Zophar," 
. . . xi., 7, '' Canst thou by searching find out God?" . . .) 
he meant pretty much what Mr. Spencer means when he 
speaks of a Power that is inscrutable in itself, yet is revealed 
from moment to moment in every throb of the mighty 
rhythmic life of the universe. 

FISKE spencer's DEITY IS CARLYLe's. 

(At the Spencer banquet.) When Carlyle speaks of the 
universe as in very truth the star-domed city of God, that 
through every crystal, and through every living thing, but 
most through every living soul, the glory of a present God 
still beams, he means pretty much the same thing that Mr. 
Spencer means, save that he speaks with the language of 



64 FAITHS OF FAMOUS MEN. 

poetry, with language colored by emotion, and not with the 
precise, formal, and colorless language of science. 

FISKE's SPENCERIAN creed SECOND ARTICLE. 

(At the Spencer banquet.) Men ought to do certain things, 
and ought to refrain from doing certain other things ; and 
the reason why some things are wrong to do and other things 
are right to do is in some mysterious but very real way con- 
nected with the existence and nature of this divine Power, 
which reveals itself in every great and every tiny thing, 
without which not a star courses in its mighty orbit, and not 
a sparrow falls to the ground. . , . When, with Mr. Spencer, 
we study the principles of right living as part and parcel of 
the whole doctrine of the development of life upon the 
earth, ... we then see that the distinction between right 
and wrong is rooted in the deepest foundations of the uni- 
verse. . . . Human responsibility is made more strict and 
solemn than ever, when the eternal Power that lives in every 
event of the universe is thus seen to be in the deepest pos- 
sible sense the author of the moral laws that should guide 
our lives, and in obedience to which lies our only guarantee 
of the happiness that is incorruptible, — which neither in- 
evitable misfortune nor unmerited obloquy can ever take 
away. — John Fiske, Excursions of an Evolutionist, pp. 304, 305. 

GLADDEN EXPLAINS *' THE UNKOWABLE." 

Mr. Spencer tells us that this force is " not self-existent," 
. . . but that " behind it all is the Unknown Cause "... 
" an indefinite Reality " . . . " the Ultimate Cause from 
which humanity has proceeded " . . . " the Power mani- 
fested through man and the world from instant to instant" 
. . . "this inscrutable Existence," etc. . . . The assertion that 
God is " unknowable " means only that he is unknowable by 
methods of science. 

GLADDEN ON DARWIN's THEISM. 

Mr. Darwin speaks reverently of the Creator, and assumes 
that the original germs, out of which all the marvellous life 



CREATION. 65 

of the universe has been developed, received their existence 
and their powers from their Creator. . . . 

Mr. Darwin never denies God. His theory of the Evolu- 
tion of the eye furnishes a proof of Intelligence far more im- 
pressive than Paley ever dreamed of. Nature, as Darwin 
sees it, exhibits a grander order, a more far-reaching and 
comprehensive purpose. — Burning Questions, 17, ff. 

gladden's theological student. 

(Minister examining student in Gladden's presence.) 
" What do you think of Paley's argument for the existence 
of God?" Answer. " It was very well in its time, but the 
proofs of intelligence and purpose in the creation that are 
shown to us by Darwin, Tyndall and Spencer are so much 
ampler and more convincing than those of Paley that his 
arguments seem weak and inadequate." The good brethren 
looked at one another in amazement. They had not a word 
to say. Yet, astonishing as the utterance seemed, it was 
strictly true. The facts that these men have gathered and 
set in order, and the natural laws that they have discovered, 
bear witness in a wonderful way to the existence of Him 
whom we call God. — Article on Has Evolution Abolished 
God? 

GLADSTONE ON INSPIRED GEOLOGY. 

How came the author of Genesis I. to know that order, or to 
possess knowledge which natural science has only within the 
present century, for the first time, dug out of the bowels of 
the earth ? . . . Either this writer was gifted with faculties 
passing all human experience, or else his knowledge was 
divine. . . . Genius can no more tell, apart from . . . results 
attained by inquiry, what are the contents of the crust of the 
earth than it can square a circle. ... So stands the plea for 
a revelation of truth from God. — See The Nineteenth Century, 
November, 1885. 

GLADSTONE ADDRESSES INGERSOLL. 

On what ground is Darwin's system fatal to the Scriptures ? 
The moral history of man, in its principal stream, has been 

5 



66 FAITHS OF FAMOUS MEN. 

distinctly an evolution from the first until now; and the 
succinct and grand account of the creation in Genesis is 
singularly accordant with the same idea. There is no color- 
able ground for assuming evolution and religion, etc., to be at 
variance with one another. Wherein does this doctrine 
eliminate the idea of creation? Does not reason require us 
to contend that evolution so much the more consolidates, 
enlarges and enhances the true argument of design and the 
entire Theistic position? 

gray's darwiniana as per cook. 

Professor Asa Gray maintains that Darwin is guiltless of 
all atheistic intent ; that he never denied the possibility of 
creative intervention in the origin of species ; that he never 
depended exclusively on natural selection for the explana- 
tion of variations in animal forms ; and that he never sneered 
at the argument from design, to which John Stuart Mill 
advises philosophers to adhere in their proof of the Divine 
Existence. — Joseph Cook, Biology^ pp. 29, 30. 

gray's darwiniana per gray. 

Darwin only assures you that what you might have 
thought was done directly and at once, was done indirectly 
and successively. (Danviniana, by Asa Gray, p. 84.) . . . 
One thing is clear, that the current is all running one way, 
and seems unlikely to run dry, and that evolutionary doc- 
trines are profoundly affecting all natural science. . . . Sober 
evolutionists do not suppose that man has descended from 
monkeys. The stream must have branched too early for 
that. — Natural Science and Religion, pp. 63, 101. 

GRAY ON SPECIES FROM SPECIES. 

The difference between pure Darwinism and more theisti- 
cally expressed evolution is not so great as it seemed. Both 
agree that species are evolved from species. . . . You ask if 
I maintain that the doctrine of evolution is compatible with 
this (Christian Theism) ? I am bound to do so. . . . The 
inquiry " What attitude should Christian Theists present to 



CREATION. 67 

this form of scientific belief?'' should not be . . . difficult 
to answer. . . . We should not denounce it as atheistical, or 
as practical atheism, or as absurd. ... I am unable to per- 
ceive that the idea of the evolution of one species from 
another, and all from an initial form of life, adds any new 
perplexity to Theism. — Natural Science and Religion^ pp. 64, 
80, 83, 106. 

haeckel's unambiguous monism. 

The more developed man of the present day is capable of 
and justified in receiving that nobler and sublimer idea of 
God which alone is compatible with the Monistic conception 
of the universe, and which recognizes God's Spirit and Power 
in all phenomena without exception. (^The History of Creation, 
Vol. L, p. 75.) By this (Monistic conception of God) we un- 
ambiguously express our conviction that there lives " One 
Spirit in all things." . . . God is not to be placed over 
against the material world as an external being, but must be 
placed as a " Divine Power " or " moving Spirit " within the 
cosmos itself. However differently expressed in the philo- 
sophical system of an Empedocles, a Spinoza, a Giordano 
Bruno, a Lamarck, or a David Strauss, the fundamental 
thought common to them all is ever that of the oneness 
of the cosmos, or of the indissoluble connection between 
energy and matter, between mind and embodiment, or, as 
we may also say, between God and the world, to which 
Goethe, Germany's greatest poet and thinker, has given poet- 
ical expression in his " Faust," and in the wonderful series 
of poems entitled " Gott und Welt." . . . The Monistic idea 
of God, which alone is compatible with our present knowl- 
edge of nature, recognizes the divine Spirit in all things. . . . 
God is everywhere. — Monism, as Connecting Religion and Sci- 
ence, pp. 3, 4, 5, 15, 18, ff. 

haeckel's paleontological periods. 

The organic history of the earth must not be calculated by 
thousands of years, but by paleontological or geological 
periods, each of which comprises many thousands of years. 



6S FAITHS OF FA2I0US 3IEN. 

and perhaps millions, or even milliards of thousands of 
years. — The Hidory of Creation, Ch. xxiv. 

HAECKEL'S history of DARWINISM. 

Among the triumphs of the human mind, the doctrine of 
evolution takes the foremost place. Guessed at hy Goethe 
100 years ago, but not expressed in definite form until formu- 
lated by Lamarck in the beginning of the present century, 
it was at last, 30 years ago, decisively established by 
Charles Darwin. . . . We now definitely know that the or- 
ganic world on our earth has been as continuously developed 
" in accordance with eternal iron laws " as Lyell had (in 
1830) shown to be the case for the inorganic frame of the 
earth itself. — Mo7iism, p. 32. 

HAECKEL VERSUS VIRCHOW. 

If indeed here and there one of the older naturalists still 
disputes the foundation on which they (the theories of de- 
scent) rest, or demands proof, as happened on the part of a 
famous pathologist (Virchow) at the Anthropological Con- 
gress at Moscow, he only shows, by this, that he has re- 
mained a stranger to the stupendous advances of recent 
biology, and, above all, of anthropogeny. . . . Since the 
death of Louis Agassiz (1873), Rudolph Virchow is regarded 
as the sole noteworthy opponent of Darwinism and the 
theory of descent ; he never misses an opportunity of oppo- 
sing it as " an unproved hypothesis." — Monism, or The Con- 
fession of Faith of a Man of Science, pp. 37, 108. 

HALL (JOHn) uses NOT THE TERM "ATHEIST." 

Granted, if you will, that man has grown out of germ-cells, 
it is not held that they are " from everlasting," or self-existent 
or self-made. Call them by any name that you will, " pro- 
toplasm," " cells " or what not ; make them to be as many 
millions of years back as you will ; while a beginning is con- 
ceded, there is need of a Creator, and it will have to be 
conceded that the evidence of power, wisdom and design is 
overwhelming if we assume that cells or " protoplasm " have 



CREATION. 69 

been formed in such a way as to develop what we call " crea- 
tion " in any era, no matter how distant. This ought to be 
remembered in favor of certain scientists who are loosely 
described as atheists or materialists on account of the scien- 
tific positions which they have assumed. They put back 
creation but they do not deny it. They make its early stages 
quite different from the accepted ideas of it, but they do not 
by their theory ignore a Deity, and should not have railing 
accusations brought against them. — Questions of the Day, pp. 
78, 79. 

HARRIS (S.) ON DARWIN's LANGUAGE. 

Mr. Darwin, describing the fertilization of plants by in- 
sects, continually speaks of arrangements made "m order 
that " certain results may be secured. He uses the anthro- 
pomorphic language of final causes because no other can so 
exactly express the observed facts. 

HARRIS (S.) ON spencer's POSITION. 

Mr. Spencer goes with the theist to this point. He main- 
tains as strenuously as the theist that we have knowledge 
that the Absolute Being exists, and that this is a necessary 
law of thought, " the best guaranteed of all." He also main- 
tains that we know the Absolute positively as the omni- 
present Power manifesting itself in the universe. He affirms 
essentially the same knowledge of God which the theist 
reaches, aside from religious experience, in the conclusion of 
this cosmoslogical argument. — The Self- Rev elation of God, 
p. 240. 

HARRIS (W. T.) ON SPENCER's ERROR. 

There was never a more unscientific book made than 
Spencer's "Essay on Education." . . . Spencer does not un- 
derstand the system of education as it exists. . . . The educa- 
tion which he proposes for us is the purpose of complete 
living; but what is Spencer's definition of this complete 
living? He does not take education as the genesis of man's 
spiritual life, but merely as something useful for showing 
how to care for the body and perform the lower social func- 



yo FAITHS OF FAMOUS MEN. 

tions, as the tool of life, the histrument by which life is pre- 
served.— December 10, 1897, W. T. Harris, U. S. Commis- 
sioner of Education. 

HENSON VERSUS DEIFYING LAW. 

There is a materialistic tendency, which is only too com- 
mon among scientists, to deify law and outlaw Deity. ... A 
law never did anything since the world began, and never 
will till the world shall end. — P. S. Henson in The (Philadel- 
phia) Press, July 16, 1899. 

HERBERT MAN's PARADOXICAL BODY. 

Whoever considers the study of anatomy, I believe will 
never be an atheist; the frame of man's body, and the co- 
herence of his parts, being so strange and paradoxical, that I 
hold it to be the greatest miracle of nature. — Lord Herbert. 

HILL ON spencer's CERTAINTY. 

Spencer says that our belief in an Omnipotent Eternal 
Cause of the Universe has a higher warrant than any other 
belief; that is, that the existence of such a cause is the most 
certain of all certainties. . . . He assigns to the Ultimate 
Cause four attributes: Being, Causal Energy, Omnipotence 
and Eternity. . . . He repeatedly expresses his faith that the 
cosmos is obedient to law, and that this law is of beneficent 
result, which is an implicit ascription of wisdom and love to 
the Ultimate Cause. — The Natural Sources of Theology, by 
Thomas Hill, ex-President of Harvard, pp. 33, 42. 

HODGE COMPLIMENTS DARWIN. 

Mr. Charles Darwin stands in the first rank of naturalists, 
and is on all sides respected, not only for his knowledge and 
skill in observation and description, but for his frankness 
and fairness. . . . The point of most importance in which 
Darwin differs from his predecessors is, that he starts with 
life, they with dead matter. . . . He goes not into the ques- 
tion of their (the germs' or cells') origin. He assumes them 
to exist, which would seem of necessity to involve the as- 



CREATION. 71 

sumption of a Creator. . . . He expressly acknowledges the 
existence of God, and seems to feel the necessity of His exist- 
ence to account for the origin of life. — Sys. Theol, II., 12 ff. 

HODGE DENOUNCES DARWIN's SYSTEM. 

The system is thoroughly atheistic. . . . This is atheism to 
all intents and purposes. ... In saying that this system is 
atheistic, it is not said that Mr. Darwin is an atheist. Nor is 
it meant that every one who adopts the theory does it in an 
atheistic sense. . . . There may be a theistic interpretation 
of the Darwinian theory. . . . Lamarck says that God created 
matter ; Darwin says that God created the unintelligent cell; 
both say that after the first step all else followed by natural 
law, without purpose and without design. ... A man, it 
seems, may believe in God and yet teach atheism. — Sys. 
Theol, II., 15 fP. 

HOLLAND THE NURSERIES OF SCIENCE. 

Who or what has raised science to its present commanding 
position ? What influence is it that has trained the investi- 
gator, and made it possible for the scientific man to exist and 
the people to comprehend him ? Who built Harvard Col- 
lege? What motives form the foundation stones of Yale ? 
To whom and to what are the great institutions of learning 
scattered all over this country indebted for their existence ? 
There is hardly one of these that did not have its birth in, 
and has not had its growth from, Christianity. The founders 
of all these institutions, more particularly those of the great- 
est influence and largest facilities, were Christian men who 
worked simply in the interest of their Master. — Josiah Gilbert 
Holland, Every Day Topics, pp. 141, 142. 

HOLMES WOULD SACREDIZE SCIENCE. 

Does not the man of science who accepts with true manly 
reverence the facts of Nature, in the face of all his venerated 
traditions, offer a more acceptable service than he who re- 
peats the formulae and copies the gestures derived from the 



72 FAITHS OF FAMO US MEN. 

language and customs of despots and their subjects ? . . . 
It is a less violence to our nature to deify protoplasm 
than it is to diabolize the Deity. . . . The attitude of 
Science is erect, her aspect serene, her determination inex- 
orable, her onward movement unflinching ; because she be- 
lieves herself, in the order of Providence, the true successor 
of the men of old who brought down the light of heaven to 
men. She has reclaimed astronomy and cosmogony, and is 
already laying a firm hand on anthropology, over which an- 
other battle must be fought with the usual result. . . . (As 
to the materialistic theory, which he opposes, he says :) The 
"materialist " believes it (the brain) to be wound up by the 
ordinary cosmic forces, and to give them out again as mental 
products ; the " spiritualist " believes in a conscious entity, 
not interchangeable with motive force, which plays upon that 
instrument. — Oliver Wendell Holmes, Pages from an Old Vol- 
ume of Life, 266-400. 

HUMBOLDT HINDU TRADITION OF EDEN. 

It is not difificult to detect through all the embellishments 
of the Hindu stories the tradition of the descent of mankind 
from a single pair. 

HUTCHINSON ON THE HYPOTHESIS'S HOLINESS. 

Far from destroying or antagonizing the religious instinct, 
the spirit of worship, Darwinism broadens and quickens it 
.... it places it upon stronger foundations than ever. . . . 
The Darwinist sees all things and all forces moving steadily 
forward in one grand and gloriously beneficent scheme of 
advancement. . . . The forests are his temples, the moun- 
tains his altars, the birds his choristers, and the flowers his 
censers. . . . Everything in nature is to him sacred, and any 
" place whereon he standeth is holy ground." . . . Evil is the 
black shadow cast by the sunlight of the good. Pain is the 
great danger-signal of nature, the spark struck from the 
clash of the organism against its environment. ... It is the 
cry of the frightened tissues for help. . . . Love is by far the 
greatest thing in the moral world, and that pretty nearly 



CREATION. 73 

covers the universe. . . . Darwinism has no quarrel vy^ith re- 
ligion, only with its excesses. . . . Every revelation granted 
to man is at the outset denounced as atheistic and sacri- 
legious. . . . Humanity has a faculty for ignoring and abus- 
ing its benefactors which amounts almost to a genius. 
Scarcely an age can be mentioned which has not starved its 
Homer, poisoned its Socrates, banished its Aristides, stoned 
its Stephen, burned its Savonarola, or imprisoned its Galileo. 
. . . Had Edison lived but two centuries ago, he would 
surely have been stoned like the rest of the prophets. — W. 
Hutchinson, The Gospel According to Darwin. 

HUXLEY FINDS NO RECENT ABIOGENESIS. 

If the hypothesis of evolution is true, living matter must 
have arisen from non-living ; for by the hypothesis the con- 
dition of the globe was at one time such that living matter 
could not have existed in it, life being entirely incompatible 
with the gaseous state. . . . The properties of living matter 
distinguish it absolutely from all other kinds of things ; and 
the present state of knowledge furnishes us with no link be- 
tween the living and the not-living. ... At the present 
moment there is not a shadow of trustworthy direct evidence 
that abiogenesis (or spontaneous generation) does take place, 
or has taken place within the period during which the exist- 
ence of the globe is recorded. — Encycl. Brit, 1876, pp. 679, 689. 

HUXLEY CONSIDERS ATHEISM ABSURD. 

I cannot take this position (that of a denier of the exist- 
ence of a God) with honesty, inasmuch as it is and always 
has been a favorite tenet of mine that atheism is as absurd, 
logically speaking, as polytheism, . . . Denying the possi- 
bility of miracles seems to me quite as unjustifiable. 

INGERSOLL ON DARWIN's WORK. 

Darwin's discoveries, carried to their legitimate conclu- 
sions, destroy the creeds and sacred Scriptures of mankind. 



74 FAITHS OF FAMO US MEN. 

JAPP FINDS SOME STERILE MOLECULES. 

The decided difference between organic and inorganic 
molecules precludes the possibility of the spontaneous evo- 
lution of life. 

JOHNSON THE CREATION OF COLLEGES. 

Pro Christo et Ecdesia (For Christ and the Church) is to- 
day the unchanged motto of Harvard. . . . Yale originated 
in the desire to uphold the Protestant religion by securing a 
succession of learned and orthodox men. . . . Princeton was 
founded by the Synod of New York. . . . Dartmouth was es- 
tablished in the most elevated principles of Christian piety. 
Amherst grew out of a charity school; it was born of the 
prayers and baptized with the tears of holy men. So were 
scores of others throughout the land. State patronage, ex- 
clusive of religious influence, cannot show a half-dozen 
flourishing colleges across the continent. Infidelity cannot 
show one. — Christianity's Challenge^ p. 152. 

KANT WORLD-MAKING AND WORM-MAKING. 

Give me matter, and I will explain the formation of a. 
world ; but give me matter only^ and I cannot explain the 
formation of a caterpillar. 

Kelvin's millions of years. 

Lord Kelvin estimates the time since the earth became 
sufficiently cooled to become the abode of plants and animals 
to be about 20,000,000 years, within limits of error ranging 
from 15,000,000 to 30,000,000 y^iix^.— {Exchange.) (The fol- 
lowing is from Joseph Cook, Biol., pp. 55, 56.) " Thou- 
sands of millions of years," says Dana (Geol, pp. 59, 591), 
" have been claimed by some geologists for time since life 
began. Sir William Thompson (Lord Kelvin) has reduced 
the estimate, on physical grounds, to 100,000,000 years as a 
maximum." . . . Let us take the best estimate that there is, 
that of 100,000,000 years; and Haeckel implicitly affirms 
that this is not enough for the process of the Darwinian 
transmutation. — Joseph Cook. 



CREATION. 75 

Kelvin's creation of creatures. 

Mathematics and dynamics fail us when we contemplate 
the earth, fitted for life but lifeless, and try to imagine the 
commencement of life upon it. This certainly did not take 
place by any action of chemistry, or electricity, or crystalline 
grouping of molecules under the influence of force, or by any 
possible kind of fortuitous concourse of atoms. We must 
pause face to face with the mystery and miracle of the crea- 
tion of living creatures. 

KINGSLEY ON EVOLUTION'S EVOLVER. 

If there has been an evolution, there must have been an 
evolver. . . . What harm can come to religion if it be dem- 
onstrated not only that God is so wise that He can make 
all things, but that He is so much wiser even than that, that 
He can make them make themselves ? — Charles Kingsley. 

LECONTE ON AXIOMATIC EVOLUTION. 

We are confident that evolution is absolutely certain. 
Not, indeed, evolution as a special theory, — Lamarckian, 
Darwinian, Spencerian, — for these are all, more or less, suc- 
cessful modes of explaining evolution; nor evolution as a 
school of thought, with its following of disciples, for in this 
sense it is still in the field of discussion, — but evolution as a 
law of continuity, as a universal law of becoming. In this 
sense it is not only certain, but axiomatic. 

LECONTE's EVOLUTION OF THE HAND. 

Far back in the dark backward . . . (etc.), there was a 
period when fishes were the only representatives of the ver- 
tebrate plan of structure, or this machine was adapted only 
to locomotion in the water. It was a swimming machine. 
Ages on ages passed . . . until the time was ripe and the 
earth was prepared, and reptiles were introduced. Now we 
have a new function, that of locomotion on land. . . . The 
same organ which was a swimming organ before, by certain 
modifications . . . etc., becomes a crawling organ. Ages on 



76 FAITHS OF FAMOUS MEN. 

ages pass . . . (etc.), and birds are introduced. Here we 
have a new function — that of locomotion in air. . . . The 
same organ is again slightly modified, and becomes the wing 
of a bird. Ages on ages pass . . . (etc.), and man is in- 
troduced. Now we want a hand. But nature's laws are not 
violated even for man. In the hand of a man, in the forefoot 
of a quadruped, in the paw of a reptile, in the wing of a bird, 
in the fin of a fish, the same organ is modified for various 
purposes. 

LORIMER GODS OF MUD AND OF MOLECULES. 

Extremes meet. The savage and the scientist clasp hands, 
and the end of the investigation is found at the beginning. 
It began with the worship of mud ; it is ending with the 
unworshiped but dignified molecules. Wherein is the dif- 
ference? Why shall we stigmatize the faith of the savage as 
puerile, and yet honor the theory of the scientist with en- 
comiums, as though it were the expression of the highest 
wisdom ? Are they not substantially the same ? — Isms^ p. 87. 

LORIMER UNKNOWABLE UNKNOWN, ETC. 

The first article of its (Naturalism's) creed declares that 
there is no Supreme God, at least only a supreme unknow- 
able Unknown, with whom it is impossible for us to hold 
communion, and who, of course, can take no possible interest 
in his creatures. Its second resolves the doctrine of Provi- 
dence into fate, and attributes the mysterious influences that 
dispose us toward the right, or incline us toward the wrong, 
to phj^sical sources. How elevating ! As a third article, we 
are assured that ... we should believe in . . . mechanical, 
or chemical necessity, and regard thought, opinion, emotion, 
desire, volition, as the result of changes in the tissue of the 
brain. . . . How reasonable ! Very ! — Isms, p. 121. 

LORIMER ON THE TREATMENT OF VIRCHOW. 

It is a matter of common notoriety that Virchow, because 
he had the moral courage to say that the descent of man from 
the ape has not been substantiated, is hooted and howled at 



CREATION, 77 

by the advanced evolutionists of Germany. And his expe- 
rience is identical with that of others who have had the 
temerity to challenge the claims of a hypothesis whose facts 
are largely fancies. — Isms^ p. 254. 

macloskie's evolutionism and orthodoxy. 

The believer in scientific evolution may retain his faith in 
God as over all and creating all, in man as fallen into sin and 
needing redemption, in the inspiration of Scripture, in the 
divine nature of Christ and His atonement for sin, in the re- 
generating work of the Spirit and in the life everlasting. . . . 
If the hypothesis of the evolution of the human race be es- 
tablished, some readjustment of our views about the second 
chapter of Genesis will be necessary. — Report of Lecture in The 
(Philadelphia) Public Ledger. 

MACLOSKIE EXPRESSES AN OPINION. 

Darwin made two mistakes : First, in fancying that evolu- 
tion is inconsistent with our faith in Divine creation. Second, 
in fancying that the doctrine of natural selection, because it 
involves chance, is antagonistic to our faith in Divine Provi- 
dence. — Copied from Lecturer's Notes. 

MARSH THE THEORY BECOMES A THEOREM. 

The doctrine of evolution is as thoroughly demonstrated 
as the Copernican system of astronomy. — Prof. Marsh of Yale. 

MARTINEAU MAKES TYNDALL RETREAT. 

The easy-going materialism of Tyndall found in him (in 
Martineau) a critic which obliged its author to modify it so 
much that it surrendered almost everything that Martineau 
desired. — The Neiv York Evening Post^ January 13, 1900. 

MAUNDEVILLE FINDS THE FOUNT OF LIFE. 

Toward the head of that forest ... is a great mountayne 
. . . clept Polombe. . . . And at the foot of that Mount is 
a fayre welle. . . . And whoso drynkethe 3 times fasting of 
that water of that welle, he is hool of alle maner sykenesse 



78 FAITHS OF FAMOUS MEN. 

that he hathe. And thei that duellen there and drynken 
often . . . thei nevere have sykenesse and thei seem alle 
weys yonge. I have dronken there of 3 or 4 sithes ; and zit, 
methinkethe, I fare the better. Some men clepen it the 
Welle of Youthe ; for thei that often drynken there at seem 
alle weys yongly and lyven withouten sykenesse. And men 
seyn, that that welle comethe out of Paradys ; and there fore 
it is so vertuous. — A. D. 1S32. 

m'cosh on darwin's admissions. 

Mr. Darwin feels that there is a residuum which his prin- 
ciple of natural selection cannot reach. If that cannot ex- 
plain the origin life, it is clear that there is a power above 
and beyond it which operated when life appeared ; a power 
behind the development, which produced the life developed. 
. . . Mr. Darwin acknowledges that he cannot account for 
the appearance of the mental powers in animals, . . . nor 
trace the mental faculties from the lower creatures up to 
man. He is obliged to speak of it as being probable that 
God at first breathed life into two or three forms. 

m' cosh's own acknowledgment. 

The impression on reading the account in Genesis is that 
while man's higher nature . . . was produced at once by the 
breath of the great Spirit, his lower nature, and especially 
his body, may have been formed out of existing materials, or 
it may be by secondary causes. And there is nothing un- 
reasonable in the supposition that these secondary agencies 
may be the same as effect the growth of the young in the 
womb. — Christianity and Positivism, p. 254. 

m'cosh has his opinion of HEGEL. 

Hegel had an extensive, though by no means an accurate, 
acquaintance with the philosophies of ancient Greece and 
modern Germany, but when he criticized Sir Isaac Newton's 
discoveries, he simply made himself ridiculous. . . . Hegel's 
sun has now set, leaving behind only the glow of a mighty 
reputation. I believe that you could now count all the 



CREATION. 79 

thoroughgoing Hegelians in Germany on your ten fingers, 
and all the eminent Hegelians out of Germany, including 
those in Naples, Oxford, Glasgow, and Concord, on your ten 
toes. Some do not scruple to call him a pretender and a 
charlatan. — Realistic Philosophy, Vol. II., p. 263. 

m'cosh has his opinion of tyndall. 

Eminent as he is as a scientist, there is no proof that he 
has studied philosophy. . . . He talks of Empedocles' " notic- 
ing this gap in the doctrine of Democritus," whereas every 
tyro in philosophy knows that Empedocles comes before 
Democritus. — Reply to Tyndall, p. 4. 

m'cosh versus spencer's unknowable. 

He allots this unknowable region to religion. I am not in- 
clined to accept the gift which he so graciously offers, as I do 
not and cannot know what it is. A thing utterly unknown 
can never engage the mind in any way, cannot . . . call 
forth any elevating sentiment. . . . The unknown cannot 
evoke any feeling except that which darkness produces — a 
vague . . . awe in no way fitted to . . . satisfy the mind. 
The rudest fetich worship, that of . . . stones or animals, is 
more elevating than this, if indeed any one would think of 
adoring such an object. Paul . . . saw an altar to the un- 
known God, but he does not say that he saw any one wor- 
shiping there. The belief in it, if any one can believe in it, 
can have no purifying influence on the heart, and . . . can 
tend in no way to regulate the life ; as it cannot be known 
whether the object, if there be an object, is good or evil, or 
has or has not love to anything. Instead of clinging to it, 
the heart shrinks from it. A man feels that in such a region 
he would breathe as in a vacuum. I suspect that most of 
those who adopt the philosophy . . . will abandon the re- 
ligion as having no interest to them. Certainly no one would 
fight for . . . this territory. ... I rather think that the dis- 
ciples of the school will abandon this " unknowable " as not 
a logical necessity, as meaningless and an incumbrance, and 
thus cut off from the philosophy the religion which the 



8o FAITHS OF FAMOUS MEN. 

founder imagines he has. — Realistic Philosophy, Vol. II., pp. 
268, 269. 

m' cosh's remarks on development. 

(Culled from his two volumes on Realistic Philosophy.) 
Evolution is not, any more than gravitation, chemical 
affinity, or any other power or law of nature, an irreligious 
process. (I., 168.) ... I see God in development through- 
out, and from beginning to end. Because a rose, a dog or a 
horse is gendered by natural causes, it is not less the work of 
God. (I., 168.) . . . There is nothing atheistic in evolution, 
considered in its own nature and action. (I., 216.) ... I 
admit that man's body is formed of the ground, and that he 
is so far after the image of the lower animals, or rather that 
the lower animals and he are after the same type. (III., 
304.) ... I claim that in respect of their (men's) minds, 
they (men) were made in the image of God. (II., 304, 305.) 
. . . There is really no proof that the moral power which led 
to the martyrdom of Socrates and the labors of Howard or 
Livingstone was originally in the primitive molecules, and 
thence passed through the flaccid mollusk and the chatter- 
ing monkey. (II., 304.) 

Meyer's clay image of god. 

God took red clay and molded a man in His own image. — 
F. B. Meyer, ''A Castaway,'' p. 73. 

MEYER ON THE SURVIVAL OF THE UNFITTEST. 

If we were to believe in the survival of the fittest, there 
would not be much chance for some of us. But the glory of 
the Gospel is this : God comes to the unfit, to the marred 
and spoiled, to those who have thwarted and resisted Him, 
and He is prepared to make them over again. And if you 
will let Him, He will make you over again, too. — F. B. 
Meyer, The Northfield Year Booh, p. 158. 

MILL ON CREATION BY INTELLIGENCE. 

I think that it must be allowed that, in the present state 
of our knowledge, the adaptation in nature affords a large 



I 



CREATION. 8 1 

balance of probability in favor of creation by intelligence. — 
John Stuart Mill. 

miller's man far above the dog. 

Though the development theory be not atheistic, it is at 
least practically tantamount to atheism. For if man be . . . 
in reality on the same religious level with the dog, wolf and 
fox, — a nature most properly coupled with irresponsibility — 
to what purpose should he . . . believe in a God whom he, 
as certainly as they, is never to meet as his judge? — Hugh 
Miller, quoted in Burr's ^^ Doctrine of Evolution " (Volume of 
Pater Mundi), pp. 12, 13. 

miller's serpent a degraded animal. 

(Speaking of the semi-mammalian reptile of the Oolitic 
period.) Curiously enough it is not until its times of 
humiliation and decay that one of the most remarkable of its 
orders appears — an order itself illustrative of extreme degra- 
dation, and which figures largely in every scheme of mythol- 
ogy that borrowed (aught) through traditional channels from 
Divine revelation, as a meet representative of man's great 
enemy — the Evil One. I of course refer to the ophidian or 
serpent family. . . . How strangely their history has been 
mixed up with that of man and of religion in all the older 
mythologies, and in that Divine Revelation whence the older 
mythologies were derived ! . . . (Mr. Miller here inserts 
some mythological stories which he compares with) that nar- 
rative in the opening page of human history which exhibits 
the first parents of our race as yielding up to the temptation 
of the serpent the gift of immortality. And, further, how 
remarkable the fact that the reptile selected as typical here 
of the great fallen spirit that kept not his first estate, 
should be at once the reptile of latest appearance in crea- 
tion, and the one selected by philosophic naturalists as rep- 
resentative of a reversed process in the course of being — of 
a downward, sinking career, from the vertebrate antetype 
toward greatly lower types in the invertebrate divisions! 

6 



82 FAITHS OF FAMOUS MEN. 

The fallen spirit is represented in revelation by what we are 
now taught to recognize in science as a degraded reptile. — 
Testimony of the Rocks, pp. 76, 77, 79. 

miller's ADAM A NOBLE CAUCASIAN. 

(Mr. Miller, after locating Eden near the Caucasian Moun- 
tains, and quoting Cuvier as saying that the natives of that 
section are the handsomest people on earth, proceeds thus :) 

And wherever man has, if I may so speak, fallen least, — 
wherever he has retained, at least intellectually, the Divine 
image, this Caucasian t^^pe of feature and figure, with, of 
course, certain natural modifications, he retains also. It 
walks the boards of our Parliament House here ; . . . no- 
where else in modern Europe is it to be found more true to 
its original contour than among the high-bred aristocracy 
of England. . . . I do not see how we are to avoid the con- 
clusion that this Caucasian type was the type of the Adamic 
man. Adam, the father of mankind, was no squalid savage 
of doubtful humanity, but a noble specimen of man ; and 
Eve a soft Circassian beauty, but exquisitely lovely beyond 
the lot of fallen humanity. 

" The loveliest pair 
That ever yet in love's embraces met ; 
Adam, the goodliest man of men since born 
His sons ; the fairest of her daughters, Eve."* 

— Testimony of the Mocks. 

Milton's fiatic creation of animals. 

The earth obeyed (the sixth day's fiat), and straight 

Opening her fertile womb, teemed at a birth 

Innumerous living creatures, perfect forms, 

Limbed and full grown. Out of the ground up rose, 

As from his lair, the wild beast ; . . . 

The cattle in the fields and meadows green ; . . . 

The grassy clods now calv'd ; now half appear' d 

The tawny lion, pawing to get free 

His hinder parts ; then springs as broke from bonds, 

And rampant shakes his brinded mane ; the ounce, 

The libbard, and the tiger, as the mole 

* The quotation here is from "Paradise Lost." 



CREATION. 83 

nbled earth above them threw 
In hillocks ; the swift stag from underground, 
Bore up his branching head. 

MIVART MERELY CHANGES HIS MIND. 

Though by no means disposed, originally, to dissent from 
the theory of " natural selection," if only its difficulties could 
be solved, I have found, each successive year, that deeper 
consideration and more careful examination have more and 
more brought home to me the inadequacy of Mr. Darwin's 
theory. In spite of all the resources of a fertile imagination, 
he is reduced to the assertion of a paradox as great as any 
that he opposes. — Mivart's Genesis of Species. 

MIVART CLAIMS THAT DARWIN RECANTED. 

The hypothesis of natural selection, originally put forward 
as the origin of species, has been really abandoned by Mr. 
Darwin himself, and is untenable. It is a misleading positive 
term denoting negative effects, and, as made use of by 
those who would attribute to it the origin of man, is an irra- 
tional conception — a puerile hypothesis. — Lessons from Na- 
ture, pp. 280, 331. 

MULLER (max) COMES FROM NO MUTE BRUTE. 

It becomes our duty to warn the valiant disciples of Dar- 
win that before they can lay claim to a real victory, before 
they can call man the descendant of a mute animal, they 
must lay a regular siege to a fortress which is not to be 
frightened into submission by a few random shots— ^Ae/or- 
tress of language — which as yet stands untaken and unshaken 
on the very frontier between the animal kingdom and man. 

MUNGER WAVING A DANGER SIGNAL. 

If force be regarded as an independent thing, or blankly 
named as proceeding from an unknowable cause ; if an 
acknowledged essential factor be left out of the account 
because it seems to be unknowable ; if, in brief, there is not 
a Power before, under, and in all these natural laws and 
processes — a Power working intelligently toward an end. 



84 FAITHS OF FAMOUS MEN. 

and therefore progressively — then evolution is dangerous to 
the faith. Force cannot originate itself. . . . Forces working 
toward an end in a complex and orderly way presuppose a 
Mind and Force ordaining the order and the end. — The Ap- 
peal to Life. 

PAINE THINKS GOD THE TRUEST SCIENTIST. 

The Almighty Lecturer, by displaying the principles of 
science in the structure of the universe, has invited man to 
study and to imitation. It is as if he had said to the inhab- 
itants of the globe, ..." I have made an earth for man to 
dwell upon, and I have rendered the starry heavens visible, 
to teach him science. ..." The Creator of man is the 
Creator of science; and it is through that medium that man 
can see God, as it were, face to face. . . . The Almighty is 
the great mechanic of creation, the first philosopher and 
original teacher of science. That which is now called nat- 
ural philosophy, embracing the whole circle of science, . . . 
is the study of the works of God, and of the power and 
wisdom of God in His works. . . . Our ideas not only of 
the almightiness of the Creator, but of His wisdom and His 
beneficence, become enlarged in proportion as we contem- 
plate the extent and structure of the universe. — The Age of 
Reason, pp. 35, 39, 57, 183, 185. 

PATTON VERSUS THE DOCTRINE OF DEVELOPMENT. 

(At the Swing heresy trial in Chicago.) This Court, I 
hope, will not consider it an impertinence if, for the purpose 
of throwing light on the specification, I go out of my way 
and state in substance what the doctrine of development is. 
It is the doctrine in philosophy which more than all others 
challenges the attention of Christian students, bids defiance 
to the history of the Christian Church and the historic faith 
of Christian disciples. It is the philosophy which in the 
present day is assuming a position of paramount authority. 
Applied to the material world, the doctrine is that all the 
forms of material existence have developed by a process of 
evolution from an original ether, whatever that is. Applied 



CREATION. 85 

to life, it tells us that the highest forms of existence have 
come through successive transmutations from lower forms of 
being. Applied to social culture, it tells us that man was 
first savage; that religion was an afterthought; that he was 
as unable to worship God as to build a fire ; that Christianity 
is as much the natural growth of the law of circumstances 
as is steam the natural result of a process which began with 
a race which could not build a fire, and when they did suc- 
ceed in building one, it was by rubbing two sticks together. 
It is a philosophy that tells us that man was at one time 
without any language, and that, gabbler as he is to-day, at 
one time he could not talk. It tells us that man first wor- 
shiped his grandfather, and that his religion became Poly- 
theism, Pantheism, Monotheism, which culminated in Juda- 
ism ; and it is Judaism transformed by precisely the natural 
causes which give us Christianity to-day. — F. L. Patton. 

PETERS FOLLOWERS WHO DON't FOLLOW. 

Some of the followers of Darwin have been exercised that 
he has not excluded the idea that a personal God may have 
created the first forms of vegetable and animal being, thus 
leaving a bond of union between him and Kepler, Newton, 
. . . Liebig, et at. — The Theocratic Kingdom^ I., 86. 

PETERS POINTS TO A FEARFUL SACRIFICE. 

Evolutionists, as a class, deny the positive declarations of 
the Bible on the subject, . . . and multitudes are driven into 
hostility to Christianity by the theory as advocated. Its re- 
ception by theologians is done at a fearful sacrifice of Bible 
teaching, unless it is so modified that it becomes unpalatable 
to unbelieving scientists. — Ihid.^ III., 508. 

PHELPS (MRS. E. S. P. W.) STORY OF THE THEORY. 

When the greatest intellectual discovery of our times was 
made, it was wrought out . . . inch by inch, laboriously, 
. . . triumphantly. The theory of evolution was (is) a mas- 
terpiece of loving toil. Darwin was twenty-seven years in 
collecting and controlling the material for the " Origin of 



S6 FAITHS OF FAMOUS MEN. 

Species " and " The Descent of Man." Wallace was sub- 
merged like one of his own shells in the waves ... of the 
Malay archipelago. These men gave their souls and bodies 
to become students of the habits of a mollusk or a monkey, 
the family peculiarities of a bug or a bird, the private biog- 
raphy of a mastodon or a polyp, the . . . movement of a 
glacier, the digestion of a fly-catcher, the moral nature of a 
climbing plant, or the journey of an insect from one desert 
island to another upon a floating bough. — E. Stuart Phelps 
Ward, The Struggle for Immortality^ pp. 196, 197. 

PHELPS (MRS. E. S. P. W.) VERSUS APOSTATES' CREED. 

" I believe in the Chaotic Nebula, self-existent Evolver of 
heaven and earth, ... in the disunion of saints, . . . the 
dispersion of the body, and in death everlasting. Amen." 
— Quoted disapprovingly in The Struggle for Immortality^ p. 
241. 

PLATO ON MIND AND MATTER. 

The cause of all impiety and irreligion among men is the 
reversing in themselves the relative subordination of mind 
and matter ; they have in like manner, in the universe, made 
that to be first which was second, and that to be second which 
was first; for while, in the generation of things, mind and 
final causes i3recede matter, they, on the contrary, have 
viewed matter and material causes as absolutely prior to in- 
telligence and design in the order of the universe ; and thus 
departing from (or as we in 1900 incorrectly say " starting 
with ") an error in relation to themselves, they have ended 
in a subversion of the godhead. 

POPE ON THE CHAIN OF BEING. 

See through this air, this ocean and this earth, 
All matter quick, and bursting into birth ; 
Above, how high progressive life may go ! 
Around, how wide ! how deep extend below 
Vast chain of being, which in God began, 
Natures ethereal — human, angel, man, 



CREATION. 8/ 

Beast, bird, fish, insect, what no eye can see, 
No glass can reach, from infinite to Thee, 
From thee to nothing. 

RALEIGH ON A MONSTROUS IMPIETY. 

I do account it an impiety monstrous, to confound God 
with nature. It is God that commandeth ; it is nature that is 
obedient. It is God that doth good unto all, knowing the 
good that He doth ; it is nature that second doth also good, 
but neither knoweth nor loveth the good that it doth. It is 
God that hath all things in Himself ; nature, nothing in it- 
self.— For^s of Sir Walter Raleigh, Kt, Vol. II., p. 57 of 
Preface. 

ROSSETTI (miss) FINDS AN EDENIC BEAST. 

Did any beast come pushing 

Through the thorny hedge 
Into the thorny thistly world 

Out from Eden's edge ? 

I think not a lion. 

Though his strength is such ; 
But an innocent lamb 

May have done as much. 

— Christina Rossetti, Bird or Beast. 

RYAN ON DARWINISM NOT SUSTAINED. 

The discoveries of Mr. Darwin have been many and valu- 
able, though his theory is now abandoned by some of the 
greatest scientists of the world, as unsustained. — Archbishop 
Ryan at the Academy of Music, Philadelphia. 

RYAN ON UNIVERSITY FOUNDERS. 

Who founded the great universities of Europe and Amer- 
ica ? Who gave thousands of men and women to the service 
of education? Among the most learned men living are 
churchmen, Catholics and Protestants, who love science be- 
cause they love and serve the God of science. They see Him 
in the luminous worlds above them, and admire the great 
Designer and Governor of the Universe in every portion of 
His creation. 



88 FAITHS OF FAMO US MEN. 

SAVAGE INTERVIEWS SPENXER ON GOD. 

Mr. Herbert Spencer has told me . . . that he regards the 
existence of this infinite and eternal Energy that religion 
calls God as the one most certain object of all our knowledge. — 
Minot J. Savage, Evolution and Religion, p. 43. 

Schmidt's classification of darwin. 

In Darwin's works we do not find any utterance con- 
trary to these (Theistic) sentiments, nor hostile to religion ; 
hence we have a right to rank him among those naturalists 
who are convinced of the possibility of a harmony between 
nature and religion. — Rudolph Schmidt. 

Schmidt's championship of spencer. 

Spencer defends the truth that an Inscrutable Power is 
shown to exist ; hence we should not charge him with atheism. 
. . . Spencer is fully in earnest with the idea that the Indis- 
cernible is the Real Cause of the world and of all single ex- 
istences in it. — Rudolph Schmidt, in The New Englander. 

SCHURMAN FINDS ROOM FOR THE DEITY. 

There is room under the theory of Darwinism, as ex- 
pounded by its ablest defenders, for the work of a Creative 
Intelligence. — The Ethics of Darwinism. 

SCHURMAN ON DARWIN AND LINCOLN. 

Both were born February 12, 1809. . . . These are the tioo 
greatest names of the century. In 1858 Darwin published 
the first outline of a new theory of the origin of species, 
which was destined to put him at the head of modern sci- 
ence ; and Lincoln delivered his " divided house " speech 
which made him two years later President of the United 
States. — J. G. Schurman, President of Cornell University. 

SCHURMAN'S biography of HUXLEY. 

Thomas H. Huxley was born May 4, 1825 ; his early edu- 
cation was somewhat irregular. . . . From 1846 to 1850 he 
studied in Nature's . . . Biological Laboratory. . . . Darwin 



CREATION, 89 

gave to him the sobriquet " My General Agent." . . . He 
dearly loved a tilt with his ecclesiastical opponents. . . . 
Huxley, while accepting the (Darwinian) hypothesis, showed 
that its logical foundation was incomplete so long as the va- 
rieties produced by selective breeding were, while true species 
were not, more or less fertile with one another. . . . His 
clear intellect was never obscured by the delusion that athe- 
ism was (is) an inference from the theory of evolution. . . . 
Huxley regarded the simian origin of man highly probable. 
. . . Hume and Kant are the authorities whom Huxley in- 
vokes to support his theological nescience ! Once, and so far 
as I know, once only, Huxley gives to us his own positive con- 
ception of religion. It is in the essay on " Genesis versus Na- 
ture." He quotes Micah : "And what doth God require of 
thee, but to do justly and to love mercy, and to walk humbly 
with thy God ?" And then he adds this statement : " If any 
so-called religion takes away from this great saying of Micah, 
I think that it wantonly mutilates, while, if it adds thereto, 
I think that it obscures the perfect ideal of religion." It was 
on Saturday, June 29 (1895), that Professor Huxley passed 
away. — See Agnosticism and Religion, pp. 3-81, by J. G. 
Schurman. 

SEISS HAS NO USE FOR ADVANCED ANIMALS. 

Some would teach us that man is only a more highly de- 
veloped brute. If they mean that the dust out of which 
Adam's body was fashioned was first used to make monkeys, 
we may let them amuse themselves with the fancy, although 
they cannot prove it true. ... If they mean that man . . . 
is nothing but a more advanced animal, . . . they take issue 
with the best wisdom and teaching of the ages. ... It is 
only an unverified and unverifiable theory. ... It would be 
very irrational to commit ourselves to a mere . . . hypo- 
thetical conceit such as this. — Right Life, pp. 32, 33. 

SEISS SEES IN IT HELL FOR THE FEEBLEST. 

According to it (Darwinism) the world is a scene of inter- 
minable strife, the uncertain paradise of the strong, the cer- 



go FAITHS OF FAMOUS MEN. 

tain hell of the weak and feeble. The fittest, that is to say, 
the strongest only, have survived or can survive. . . . Dar- 
winism makes a state of conflict the basis and beginning of 
order, and so its order can be nothing but a state of conquest, 
where the victorious strong of to-day may be the conquered 
weak of to-morrow, with no end to the enormous struggle, 
and no futurity except in offspring, perhaps to triumph, 
perhaps to perish everlastingly. — Right Life, pp. 315, 316. 

SMITH (gOLDWIN) EVOLUTION NOT AUTOMATIC. 

With belief in the First Cause the theory of evolution need 
not interfere. Evolution cannot have evolved itself. It is a 
mode or process, not a creative force. Some power there 
must have been, if we can trust the indications of our intelli- 
gence on the subject, to set evolution on foot and to direct it 
in its course. Those who think to account for all things by 
the hypothesis of a vast alternation between homogeneity 
and heterogeneity stand in need of a prime motor. — Guesses 
at the Riddle of Existence, pp. 222, 223. 

SPENCER (Herbert) on the omnipresent. 

We are obliged to regard every phenomenon as the mani- 
festation of some Power by which we are acted upon. Though 
Omnipresence is unthinkable, yet as experience discloses no 
bounds to the diffusion of phenomena, we are unable to think 
of limits to the presence of this Power ; while the criticisms 
of science teach us that this Power is incomprehensible, and 
this consciousness of an incomprehensible Power called 
Omnipresence from inability to assign its limits is just that 
consciousness on which religion dwells. Only in a doctrine 
which recognizes the unknown Cause as co-extensive with all 
orders of phenomena, can there be a consistent religion or a 
consistent philosophy. 

spencer's (Herbert) most certain truth. 

Over and over again it has been shown that by the Per- 
sistence of Force is meant the Persistence of some Power, the 
nature of which remains inconceivable, and to which no 



CREATION. 91 

limits of time or space can be imagined, and which works in 
us certain effects ; and though this Power universally mani- 
fests to us through phenomena alike in all surrounding 
worlds and in ourselves, the Power in which we live and 
move and have our being, this Power is and ever must re- 
main inscrutable, yet the existence of this inscrutable Power 
is the most certain of all truths. 

spencer's (Herbert) definition of evolution. 

Evolution is a change from an indefinite incoherent homo- 
geneity to a definite coherent heterogeneity through continu- 
O'us differentiations and integrations. 

STANLEY (dean) ON THE DUST-MAN. 

However far we may trace back the material part of man, 
no one can go further back or deeper than St. Paul or the 
Book of Genesis have (has) already led us. *' The first man 
is of the earth, earthy," says St. Paul ; " The Lord God," says 
the Book of Genesis, '' made man of the dust of the earth," 
out of the inanimate brute earth ; there is much, no doubt, 
that has of late years brought out the likeness of our physical 
nature to that of the lower animals. ... It would be against 
the Bible ... if we were told . . . that because our first 
man was of the earth, earthy, therefore all our higher and 
nobler desires, and hopes and affections, are also of the earth, 
earthy. — Sermon in Grace Church, New York, on " The 
Nature of Man," November 3, 1878. 

STRONG ON *' EX NIFIILO NIHIL." 

(From the President of Rochester Theological Seminary.) 
Evolution only shows what was the nature of the involution 
that went before. Nothing can come out that was not, at 
least latently, in the germ. I must interpret the acorn by 
the oak, not the oak by the acorn. Only as I know the glory 
and strength of the mighty tree, can I appreciate the mean- 
ing and value of the nut from which it sprang. — The Amer- 
ican Journal of Theology, Vol. I., No. 1. 



92 FAITHS OF FAMOUS MEN. 

STRONG SCIENCE VERSUS SUPERSTITION. 

(Josiah Strong in The New Era.) One of the greatest ser- 
vices which science has rendered has been to clear the world 
of an immense amount of rubbish which lay in the path of 
progress. The scientific habit of mind is fatal to credulity 
and superstition ; it rests not on opinions, but facts ; it is 
loyal, not to authority, but to truth. — p. 12. 

STUART's TWENTY-FOUR-HOUR CREATIVE DAYS. 

When the sacred writer in Genesis I. says " the first day," 
" the second day," etc., there can be no possible doubt — none, 
I mean, for a philoloo-ist, let a geologist think as he may — 
that a definite day of twenty-four hours is meant. What 
puts this beyond all question is that the writer says speci- 
fically, " The evening and the morning were the first day," 
"the second day," etc. Now, is an evening and a morning 
a period of some thousands of years ? — Moses Stuart. 

SWING ARGUES AGAINST EVOLUTION. 

The theory most in conflict with the Bible picture of primi- 
tive man is the almost popular notion that man is a gradual 
result of progress in the animal kingdom and never had a 
paradise, but is on his way toward one, from a cellular or 
electric starting-point 1,000,000 years back. Against this 
theory, however, arises the fact that in the thousands of years 
of history no animal is showing the least sign of passing over 
into that moral consciousness, that self-hood, which so won- 
derfully distinguishes man. 

SWING FINDS NO APE SCHOOL-HOUSES. 

There is no visible effort on the part of the most intelli- 
gent quadrumana to build a school-house or to start a coun- 
try newspaper ! (The Lost Paradise in" Truths for To-Day. 
... In his Defence at his Trial he spoke as follows :) The 
learned prosecutor, after unfolding to you the evolution 
theory of Spencer and others, says, as usual, " Mr. Swing 
holds these." And yet I am, I believe, the only Chicago 
minister who has published a sermon in part against that 



CREATION. 93 

theory. It is singular that while / only have published a 
sermon against evolution, I should be the one arraigned for 
not doing it. 

TALMAGE ON THE '' DAMNABLE " DOCTRINE. 

From such a stenchful and damnable doctrine (as Darwin- 
ian Evolution), turn away. . . . I tell you plainly that if your 
father was a muskrat, and your mother an opossum, and your 
great- aunt a kangaroo, my father was God ; I know it. The 
Phenicians thousands of years ago declared that the human 
race wobbled out of the mud. . . . Evolution is not only in- 
fidel, atheistic and absurd, it is brutalizing. . . . Evolution- 
ists have no idea of a future world. All the leading scientists 
who believe in evolution, without one exception, the world 
over, are infidel. — Live Coals, Chapters xxv., xxvi. 

tefft's disbelief IN darwin's god. 

Though the name of God was appended to the last page 
of Mr. Darwin's " Origin of Species," it was put there only as 
a blind, ... to signify an unknown and unknowable Power, 
which the author had detected in material nature, and for 
which he could give no corresponding mechanical account. 
This Darwinian God, indeed, is by no means the Being 
revealed in nature and confirmed in the Scriptures; for 
Darwin nowhere recognizes the action of a spiritual Creator, 
etc. — Evolution and Christianity, p. 48. 

tefft on the spencer dinner. 
The climax of the . . . philosopher's sojourn (in the United 
States in 1882) was a dinner at Delmonico's. It was there 
that William M. Evarts bowed in humble acknowledgment 
of his acceptance of the Darwin doctrine, . . . Professor 
Sumner maintaining that it was no longer a theory but a 
scientific truth. . . . Professors Marsh and Fiske gave their 
adhesion to the novel science. . . . Carl Schurz and ex- 
Secretary Bristow nodded assent to every word of praise . , . 
pronounced on the teachings of the distinguished advocate 
of evolution. . . . More than two hundred American gentle- 



94 FAITHS OF FA MO US MEN. 

men taking chairs at the tables . . . were representative citi- 
zens ; showing the drift of public opinion. . . . Mr. B-eecher 
went so far . . . as to make the statement that he was willing 
to be regarded as having personally descended from the 
monkey, provided he could be sure of having descended far 
enough.— B. F. Tefft, D.D. (of the Methodist Episcopal 
Church), in Evolution and Christianity, pp. 37-39. 

TENNYSON MAN'S SOUL IN A BRUTE's HOUSE. 

The Lord let the house of a brute to the soul of a man, 
And the man said, " Am I your debtor?" 
And the Lord — " Not yet : but make it as clean as you can, 
And then I will let you a better." 

THIERS ANXIOUS TO CONFOUND MATERIALISM. 

I must give a pendant to my book on property. I am pre- 
paring it — a work against materialism. . . . Materialism is a 
folly as well as a peril. I am anxious to confound it in the 
name of science and good sense. For twelve years I have 
been engaged in this work ; during all that time I have been 
demanding from botany and chemistry and natural history 
their arguments against the detestable doctrine that leads 
honest people astray, — Louis Adolphe Thiers, President of 
the French Republic. 

THOMASSEN ON THE LATEST DEVELOPMENT. 

The investigators of natural history do not concern them- 
selves with the heavenly origin of man, but only with the 
earthly. Why should it be deemed unworthy of man to 
regard him as the latest and highest development of animal 
life? Did he come forth any less good from the hand of the 
Creator if, in the dark womb of untold ages, the animal type 
was more and more ennobled, until that human form was 
attained, which man regards as the image of his Maker? — 
J. H. Thomassen. 

THOMPSON (j. p.) ON DARWIN'S PROFESSION. 

The most rigid naturalist may believe in an intelligent 
First Cause of the Universe, and, apart from his naturalism 



CREATION. 95 

in science, may believe in the Bible as a revelation from 
God. Darwin professes to do this. His hypothesis is not 
atheistic or materialistic. These scientists only carry farther 
back in the succession of things the point of contact with 
that Divine Will which is the original cause of all. — J. P. 
Thompson, Man in Genesis and Geology, pp. 79, 80. 

THOMPSON (r. E.) on DARWINIAN SOCIALISM.. 

Darwinism, with its exaggerated emphasis on environment, 
has been ... an ally of the socialistic tendency, and has 
predisposed our age to lend an ear to socialistic theories. The 
two theories rest on this common assumption of the omnip- 
otence of environment in shaping character. It is far truer 
sociologically that character gives shape to environment, and 
that social reforms must begin from a spiritual transforma- 
tion. — Robert Ellis Thompson, Divine Order of Human Soci- 
ety, p. 145. 

tvndall's repudiation of atheism. 

Can it be that there is no being or thing in nature that 
knows more about these matters than I do ? Do I, in my 
ignorance, represent the highest knowledge of these things 
existing in this universe ? Ladies and gentlemen, the man 
who puts that question to himself, if he be not a shallow 
man, if he be a man capable of being penetrated by a pro- 
found thought, will never answer the question by professing 
the creed of atheism, which has been so lightly attributed to 
me. — Quoted in Father Lambert's Tactics of Infidels, p. 322. 

tvndall's repudiation of evolutionism. 

The process must be slow which commends the hypothesis 
of natural evolution to the public mind. For what are the 
core and essence of this hypothesis ? Strip it naked, and you 
stand face to face with the notion that not alone the more 
ignoble forms of animalcular or animal life, not alone the 
nobler form of the horse and lion, not alone the exquisite 
and wonderful mechanism of the human body, but the 
human mind itself— emotion, intellect, will, and all their 
phenomena — were once latent in a fiery cloud. Surely the 



96 FAITHS OF FAMOUS MEN. 

mere statement of such a notion is more than a refutation. 
I do not think that any holder of the evolution hypothesis 
would say that I overstate it or overstrain it in any way. I 
merely strip it of all vagueness, and bring before you un- 
clothed and unvarnished the notions by which it must stand 
or fall. Surely these notions represent an absurdity too 
monstrous to be entertained by any sane mind. — Lecture, Sep- 
tember, 1870, on " The Scientific Uses of the Imagination." 
See Atheneum, September 24, 1870, p. 409. 

VIRCHOW ON "THE BUBBLE COMPANIES." 

(Joseph Cook says in his " Prelude " on Virchow's Reply 
to Haeckel's Materialism) Virchow is so conservative as to 
affirm that no one has a right to affirm that man is derived 
from the ape or any other animal. He affirms that the cen- 
tral theory of Darwinism is as yet only a hypothesis, and 
that all who teach it are going far beyond the permission 
of the scientific method. . . . Virchow, in one of the quarter- 
lies that he edits, has lately attacked the extravagancies of the 
advanced Darwinians. . . . He styles the circles of material- 
istic evolutionists "bubble companies." Language like this 
from perhaps the foremost chemist on the globe is a sign of 
the times. 

VIRCHOW ON '* CARBON AND CO." 

No one can adduce a single positive fact in evidence that 
such spontaneous generation ever took place, or that an in- 
organic mass of a certain favored group of atoms. Carbon 
and Co., was ever transformed into an organic mass. All 
attempts to find a place for it have lamentably failed. — Ad- 
dress in Munich, 1876. 

VIRCHOW THE HORRORS OF EVOLUTION. 

I only hope that the theory of evolution may not produce 
those horrors in our country which similar theories have 
actually brought to our neighbors. Anyhow, this theory, if 
carried to its consequences, has an extremely dangerous 
side, and that the Socialists have a certain notion of it 



CREATION. 97 

already you will, doubtless, have remarked. We must make 
this quite clear to ourselves. — Naturalists' Convention at 
Munich. 

VIRCHOW'S VERDICT : LIFE FROM LIFE. 

Life has no other origin than life itself, and this is one of 
the great truths which the labors of pathologists and biologists 
of the present century have established beyond the possibility 
of a doubt. If the life that is taken from life is taken from 
a highly developed life, so will be the life taken. My earnest 
hope and belief is that the final mystery of life, the key to 
life, the principle that keeps life alive, will be solved by the 
biologists and pathologists before all the members of the 
present Congress are dead. — Extract from Address at Inter- 
national Congress of Biologists in Moscow, August 19, 1897. 

VOGT UNEARTHS PRIMITIVE GIANTS. 

Carl Vogt, one of the earliest and most influential of Dar- 
win's German disciples, . , . conceived of " the man of the 
oldest Stone Age " as " of large stature, powerful and long- 
headed." — (Quotations from " Man in the Past, Present and 
Future." See p. 294 of Paradise Found, by W. F. Warren.; 

WALLACE ON NATURAL SELECTION. 

Natural selection is only a means by which the Creator 
worked. ... A superior Intelligence has guided the develop- 
ment of man in a definite direction, and for a special pur- 
pose, just as man guides the development of many animals 
and vegetable forms ; . . . (and) it, therefore, implies that 
the great laws which govern the material universe were in- 
sufficient for his production. — Alfred Russell Wallace. 

WARREN FINDS THAT THE TREE OF LIFE IS FOUND. 

Turn to The Inter-Ocean, Chicago, December 11, 1884, in 
which, in an illustrated article entitled " The Tree of Life," 
we are informed that " science has now discovered . . . both 
the Tree and the River of Life." The former is the brain 
and the spinal cord of man. " By the most rigid scientific 
examination it is shown to fill the ideal type and plan of a 

7 



98 FAITHS OF FAMOUS MEN. 

tree more completely than any tree in the vegetable king- 
dom. The spinal cord is the trunk. ... Its roots are the 
nerves. . . . The brain is its foliage. The mental faculties 
are classified in twelve groups by . . . recent scientific anal- 
ysis. This tree bears twelve kinds of fruit. . . . On each 
side ... is the River of Life. . . . This has four heads in 
the four chambers of the heart. . . . The branches of this 
river pass ... to the head (of the bod}^), to the left and to 
the right. , . . But greatest of all ... ' Phrath ' (Euphrates) 
reaches ... to the trunk and lower limbs. . . . The blood 
is the ' Water of Life,' and it looks as ' clear as crystal ' 
when seen through a microscope, the eye of science. It is 
three-fourths water, and through this are diffused the . . . 
living materials which . . . construct and maintain the bodily 
organs." Had this article and its antique-looking illustra- 
tion been found in one of the Church fathers, it would have 
afforded to a certain class of " scientists " great edification. — 
W. F. Warren in Paradise Found, pp. 227, 278. 

WARREN FINDS A SAVAGE IN GENESIS. 

The song of Lamech, Genesis IV., 23, 24, is the song of a 
true savage, though of one who has known the law of right 
and duty. One can hardly read it without imagining it first 
sung in a kind of domestic war-dance in the hut of its polyg- 
amous author. He glories in his homicides, and evidently 
belongs to those who with savage lust and brutality " took 
them wives of all which they chose." He was a representa- 
tive of his Cainite kindred. By the mass of these and those 
who intermarried with them the Father and Lord of all 
creatures was ignored and gradually misconceived, and at 
last superseded by creations of man's own disordered mind 
and heart, until the pure primitive religion of the righteous 
patriarchs became a false worship as irrational and immoral 
as the mass of those who gave themselves to its loathsome and 
cruel practices. With some populations this abnormal and 
immoral evolution proceeded to thoroughly unnatural and 
self-destructive results, such as religious prostitution, sodomy, 
human sacrifices, cannibalism, etc. — William F. Warren, 



CREATION. 99 

President of Boston University, in Paradise Found, or the 
Cradle of the Human Race at the North Pole, pp. 397, 398. 

WINCHELL REFERS TO GOD's FUNERAL. 

The investiture of matter with thinking and voluntary at- 
tributes would summon us to the funeral of God. 

WINCHELL LOOKS AND SEES NOTHING. 

All the facts which have fallen under our observation ftiil 
to supply a single species derived from another. Consecutive- 
ness falls far short of logical proof of descent. 

WINCHELL ON THE MODERNNESS OF MOSES. 

The remarkable record of creation ascribed to Moses har- 
monizes beautifully with the latest determinations of science, 
and must have been wholly unintelligible, save in its spirit 
and general purport, to former generations of men. . . . The 
author of this record had information vastly in advance of 
his age, and which he could not have possessed except 
through miraculous communication. — Science and Religion, p. 
381. 

YOUMANS ON THE TASK OF THE FUTURE. 

Darwin, Haeckel, Spencer, may be at fault, but, in common 
with a large and increasing body of scientific men, they are 
all agreed that evolution is a great established fact, a wide 
and valid induction from the observed facts of nature, the 
complete elucidation of which is the grand scientific task of 
the future. — Edward L. Youmans. 



L«fC. 



100 FAITHS OF FAMOUS MEN. 



PART III. 

THE BIBLE. 



ABBOTT THE EYES OPENED. 

Eevelation is unveiling ; but the veil is over the mind of 
the pupil, not over the face of the truth. This veil can only 
be removed gradually, as the mind acquires a capacity to 
perceive and receive truth before incomprehensible. . . . God 
is not veiled, but man is blind ; and the Bible opens the eyes 
of the blind. . . . The Bible is a revelation because it is a 
literature of power; it operates on humanity for cataract; it 
removes the veil from the eyes of the readers ; it stirs the 
readers to see the truth with their own eyes and to think it in 
their own thoughts. — Lyman Abbott, The Evolution of Christi- 
anity, pp. 21-25. 

ABBOTT THE BIBLE OPENED. 

The discovery of a Western continent, a quickened com- 
merce, the invention of the printing-press, a revival of litera- 
ture, the birth of the scientific spirit, the first post-office, tele- 
scope, spinning-wheel, were nearly all contemporaneous with 
the first open Bible. These are not accidents. . . . European 
libraries and Eastern monasteries have been ransacked for 
MSS. . . . New translations have sprung up in every land. 
. . . The whole Protestant Church have agreed upon a course 
of Bible study, and so wide is the interest in it that every re- 
ligious newspaper and some secular papers print every week 
a commentary on the current lesson. — Ibid., Condensed from 
pp. 96-104. 

ADAMS (j.) THE WORLD' S BEST BOOK. 

I have examined all, as well as my narrow sphere, 
my straitened means, and my busy life would allow me ; 



THE BIBLE. lOI 

and the result is that the Bible is the best book in the 
world. — John Adams, second President of the U. S. 

ADAMS (j. Q.) TO MEN OF THE WORLD. 

I speak as a man of the world to men of the world ; and I 
say to you : Search the Scriptures. The Bible is the book of 
(above) all others to be read at all ages and in all conditions 
of human life ; not to be read once or twice through and 
then laid aside, but to be read in small portions every day. — 
John Quincy Adams. 

ADDISON THE BIBLE's ANTHEMS. 

There is no passion that is not finely expressed in those 
parts of the inspired writings which are proper for divine 
songs and anthems. — Joseph Addison. 

ALEXANDER L (tSAr) DEVOURS THE BOOK. 

I have devoured it, finding in it words suitable to and de- 
scriptive of the states of my mind. The Lord has been 
pleased to give me an understanding of what I read therein. 

AMBROSE DEFINES THE PSALTER. 

The Psalter is the praise of God, the weal of man, the voice 
of the church, the best confession of faith. 

ARNOLD (m.) FAMISHING FOR THE BOOK. 

To the Bible men will return because they cannot do with- 
out it ; just as a man who tried to give up food, thinking it a 
vain thing, would return to food. . . . All Scripture is prac- 
tical, and intended to minister to our improvement rather 
than to our curiosity. It is astonishing how a Bible sentence 
clinches and sums up an argument. — Matthew Arnold. 

ARNOLD (m.) RECOMMENDS IT TO* CHARLES READE. 

The old Bible is getting to be to us literary men of Eng- 
land a sealed book. We may think that we know it ; we were 
taught it at home; we heard it read in church ; perhaps we 
can quote some verse or even passage ; but we really know 
very little of it. I wish, Reade, that you would take up the 
Old Testament, and go through it as though every page were 



1 02 FAITHS OF FAMO US MEN. 

altogether new to you — as though you had never read a line 
of it before. I think that it will astonish you. (He did so, 
and was converted, according to a writer in The Andover Re- 
view, quoted by C. H. Wetherbee.) 

AUGUSTINE BOOK FOR SAGE AND SUCKLING. 

The Scripture so speaketh, that with the height of it, it 
laughs proud and haughty men to scorn ; with the depth of 
it, it terrifies those who with attention look into it ; with the 
truth of it, it feeds men of the greatest knowledge ; and with 
the sweetness of it, it nourisheth babes and sucklings. . . . 
Its smiling surface allures the little ones ; yet marvelous is 
its depth ! ... It is a shudder to gaze into it, the shudder 
of reverence and the thrill of love ! — Confessions. 

BACON A PUBLIC BENEFACTOR. 

There never was found in any age of the world either re- 
ligion or law that did so highly exalt the public good as the 
Bible. — Lord Bacon. 

BARNES A PECULIAR BOOK. 

Take away the history of the past in the Bible, and there 
are two thousand years of the existence of our race, and that 
too of the forming period, of which we would know nothing. 
The Bible was penned in a remote age, in a remote corner 
of the world, among a people without a science, and without 
any other literature, and when the human mind was com- 
paratively in its infancy. — Albert Barnes. 

BARNES ITS STAYING QUALITIES. 

No book has excited so much opposition as this ; but it has 
survived every attack which power, talent and eloquence 
have ever made upon it. No army has ever survived so 
many battles; no ancient bulwark has endured so many 
sieges, and stood so firm amid the thunders of war and the 
ravages of time ; and no rock has been swept by so many 
currents, and has still stood unmoved. It has outlived all 
conflicts and survived all changes. — Albert Barnes. 



THE BIBLE. IO3 

BARNES THE FOREMOST BOOK. 

To-day the book that is most frequently printed, and on 
which the art of printer and binder is most abundantly 
lavished, is the Bible. While the stream of time has rolled 
on, and thousands of other books have been engulfed, this 
book has been borne triumphantly on the wave ; and it is 
destined to be borne onward to the end of time. — The Way 
of Salvation^ Sermon I. 

BAXTER AMONG THE CRITICS. 

I must tell you a great and needful truth, which Christians, 
fearing to confess, by overdoing, tempt men into infidelity. 
The Scripture is like a man's body, where some parts are but 
for the preservation of the rest, and may be maimed without 
death. — R. Baxter. 

BEATTIE IT IS A FRIEND AND A FOE. 

There is not a book on earth so favorable to all kind and 
sublime aff'ections, and so unfriendly to hatred, persecution, 
tyranny, injustice, etc., as the Gospel. 

BEECHER THE LIVING BOOK. 

No book has had so important and so high a use as the 
Bible. It has shined in the minds of past generations to 
guide the ways of men ; to make them strong for duty, pa- 
tient in suffering, upright in life, resigned in death. It is the 
one book in which righteousness sounds its admonitions from 
beginning to end ; ... in which divine character is set forth 
as pure, free from human passion, and centered in love and 
benevolence. The best thoughts of men are expressed in the 
Bible, and the best thoughts, best actions, best motives and 
feelings . . . have been made possible by it. It is a living 
book, shooting out rays of light and heat into all the world. 
He who knows only the print and type of the book, knows 
only a painted sun. No other book has the power to change 
human nature, to inspire a desire to be free from sin, to de- 
velop righteousness.— Henry Ward Beecher. 



1 04 FAITHS OF FAMO US MEN. 

BEECHER THE LIFE-GIVING BOOK. 

It is a life-giving book. Its track in history is like the 
path of the sun, filling the ages with light and growth. It is 
the only book that develops God in human conditions ; that 
cheers the end of life, opening the doors of immortality ; the 
only book that from beginning to end has sympathy with 
the poor and weak and struggling, the sorrowing, the sinful. 
This is the book which men fear will be destroyed ! But 
sooner will you i:)luck the stars out of heaven. . . . All theo- 
ries of the sun may be assailed, but the sun shines on and 
cares naught for them. All theories respecting the history 
and structure of the Bible may be mooted and disputed ; but 
there it is, a book whose fruits rise higher, smell sweeter, taste 
more flavorsome, inspire more health than any or all others 
that have been produced upon the plain of human life. . . . 
It is the training book of the world. . . . The Bible emptied, 
effete, worn out ! If all the wisest men of the w^orld were 
placed man to man, they could not sound the shallowest 
depths of the Gospel of John. — Henry Ward Beecher. 



BEHREND S BELIEF IN THE BIBLE. 

My belief in the Bible has been confirmed by the fruit 
which it has produced. It has made motherhood sacred ; it 
has purified the home ; it has recognized and respected the 
image of God, w^hether carved in alabaster, copper or ebony; 
it has brought the grandest life into a dead world ; and has 
produced the most glorious of all civilizations. My belief in 
the Bible is confirmed by the absence of even an attempt on 
the part of its enemies to surpass and so displace it. If it be 
only human, let the men of our day, with all the accumu- 
lated culture of two hundred generations, improve on the 
work of Jewish peasants and Galilean fishermen. The sun 
wdll easily and certainly retain his primacy until some 
brighter luminary banish him from the skies. And there is 
only one way of subverting the Bible that we have, and that 
is to give us a better one. 



THE BIBLE. I05 

BELLOWS TELLS HOW IT CAME TO US. 

The Bible owes its continued authority and influence to 
the fact that in its various records flows down the full and 
vigorous river of God's truth and grace in the history of a race 
peculiarly and providentially fitted to receive special com- 
munications from on high. — Henry W. Bellows. 

BENGEL WRITES HIS OWN PRESCRIPTION. 

Apply thyself wholly to the Scriptures, and apply the 
Scriptures wholly to thyself. 

BEZA THE BIBLE AS AN ANVIL. 

God's Word is an anvil which has worn out many a 
hammer. 

BIRCH GOD SPELLING BIBLE WORDS. 

God is the arranger of its clauses, the chooser of its terms, 
the speller of words. — Argument^ in the Briggs Heresy Trial, 
p. 36. 

BISMARCK god's WILL IN THE GOSPELS. 

For me the phrase " by the grace of God," affixed by Chris- 
tian rulers to their names, forms no empty sound ; but I see 
in it the acknowledgment that princes desire to sway the 
scepter intrusted to them by the Almighty, according to 
God's will on earth. I, however, can only recognize as the 
will of God that which is contained in the Christian Gospels. 
—(Spoken in 1847.) 

BOLINGBROKE GOSPEL TEACHING. 

The Gospel is one continued lesson of morality, justice,' 
benevolence and universal charity. 

BONAR THE BIBLE's LAST BATTLE. 

If this be the last battle, there must out of it come a last 
victory for the book of God, which will show that there is no 
amount of antagonism to God which it cannot face, and 
strength of human evil with which it cannot cope success- 
fully. — White Fields of France, p. 124. 



I06 FAITHS OF FAMOUS MEN. 

BOOTH INSPIRED POETRY. 

The inspired poetry of David or of Job, the simple narra- 
tive of the Evangelists, the fiery eloquence of Peter and Paul, 
are unequaled by any poets or prose-writers of any age or 
country. Why should they not, then, educate their students, 
as well as Homer or Vergil ? — Maude Ballington Booth, 
Beneath Two Flags, p. 249. 

BRIGGS THE BOOK OF THE AGES. 

The Sacred Scriptures contain a divine revelation to man- 
kind for all ages. They are the treasury of grace to train the 
race and guide the world until the second advent of Christ. 
What theologian or what church has mastered them? 
Through all ages of church history there has been a progres- 
sive appropriation of the Word of God in worship, in doc- 
trine and in life. The Scriptures and man are counterparts. 
The Bible contains its special revelation for every man and 
every race and every epoch for the entire world. It is on this 
account a unique book, a Divine Book. . . . The Scriptures 
are for the whole world and for all time. — Charles A. Briggs, 
Whither^ pp. 11, 15. 

BRIGGS WORLD TRANSFOR^IED BY NEW TESTAMENT. 

The Greek literature of the New Testament lays the'founda- 
tion of the sermon and the theological tract— those forms of 
literature which have been the means of a world-transform- 
ing power as, from pulpit and chair, Christian ministers have 
stirred the hearts and minds of mankind. — Charles A. Briggs. 

BRO\VN ASSYRIOLOGY AND THE OLD TESTAMENT. 

Assyriology gives to Hebrew literature and life a new set- 
ting. The cuneiform inscriptions do not explain all things 
that need explanation, from Genesis to Malachi ; . . . but 
largely by their aid, supplemented by modern discoveries in 
other archaeological fields, the inquiries about ancient peoples 
can receive satisfactory answers. We are coming by degrees 
to a time when we may construct a full and accurate history 
of those lands and those centuries which saw the growth. 



THE BIBLE. 10/ 

the development, the proud culmination, the ruin, and the 
partial recovery of the Hebrew national life. — Francis Brown, 
Professor of Hebrew, Union Theological Seminary, January, 
1898. 

BROWN TELLS HIS EXPERIENCE. 

So far as I have observed God's dealings with my soul, the 
flights of preachers sometimes entertained me, but it was 
Scripture expressions which did penetrate my heart. — John 
Brown of Haddington. 

BRUCE WRITES IN HIS BIBLE. 

'Tis very vain for me to boast 

How small a price this Bible cost ; 
The day of judgment will make clear 

'Twas very cheap or very dear. 

BUNSEN'S VALUATION OF THE BOOK. 

The Bible is the only cement of the nations. (Chevalier 
Bunsen's biographer says of him :) Even when most en- 
gaged, he carried on that regular study of the Old Testament 
and New Testament which continued through life. 

BURKE AS A BIBLE READER. 

I have read the Bible morning, noon and night, and have 
ever since been the happier and better man for such read- 
ing. — Edmund Burke. 

BURR THE BOOK OF YESTERDAY. 

Eighteen centuries have passed since the Bible was fin- 
ished. They have been centuries of great changes. In their 
course the world has been wrought over into newness at 
almost every point. But to-day the text of the Scriptures, 
after copyings almost innumerable, and after having been 
tossed about through ages of ignorance and tumult, is found, 
by exhaustive criticism, to be unaltered in every important 
particular — there being not a single doctrine, nor duty, nor 
fact of any grade that is brought into question by variations 
of reading — a fact that stands alone in the history of ancient 
literature.— E. F. Burr in Ad Fidem^ p. 330. 



1 08 FAITHS OF FA3fO US MEN, 

BURR THE BOOK OF TO-DAY. 

The Bible is in possession. The songs of the nursery 
breathe it. It made the English language and it preserves 
and vertebrates it. All letters and documents, all pleasure 
and business take date from it, and move in the grooves 
which its calendar provides. Our legislators pray in its 
name, and in its name our governors proclaim fasts and 
thanksgivings. With hand on it, our magistrates utter their 
oath of office. It christens, marries and buries the whole 
people. We have many sects, but they all unite on the 
BMe.—lbid. 

BURR THE BOOK OF TO-MORROW. 

As a mere book it will never die. Such height of thought, 
such breadth of expression, such aptness in speaking to the 
heart of the race ! Surely it will live and be read in the 
world's latest afternoon ; and when the last ray is fading out 
of the eye of humanity, it will not be toward Homer or Plato 
that the straining orb will be found directing itself, but rather 
toward the various glories of that one book which deserves 
to be called The Book of Mankind. — Ibid. 

BUTLER (bishop) NEW TRUTHS IN OLD BOOK. 

Nor is it at all incredible that a book which has been so 
long in the possession of mankind should contain many 
truths yet undiscovered. And possibly it might be intended 
that events as they come to pass should open and ascertain 
the meaning of several parts of Scripture. — Analogy, IL, 
Hii., 21. 

BUTLER (general) A GUBERNATORIAL BIBLE. 

(Written on flyleaf of Bible called " The Butler Bible," 
January 1, 1884.) When I came into the Executive Chamber 
a year ago I could not find a copy of the Holy Scriptures. 
I suppose each Governor took his away with him. A friend 
gave me this. I leave it as a needed transmittendum to my 
successor in office, to be read by him and his successor each 
in turn. — Benjamin F. Butler. 



THE BIBLE. 109 

BUTLER (general) POINTS TO CHRIST IN IT. 

Not only does the Bible inculcate a system of the purest 
morality, but in the person and character of our blessed 
Saviour it exhibits a tangible illustration of that system. In 
him we have set before us— what, till the publication of the 
Gospel, the world had never seen — a model of feeling and 
action adapted to all times, places and circumstances ; and 
combining so much of wisdom, benevolence and holiness, 
that none can fathom its sublimity ; and yet in a form so 
simple that even a child may be made to Understand and 
taught to love it. — Benjamin F. Butler. 

BYRON THE BELIEVER's ADVANTAGE. 

The firm believers of the Gospel have a great advantage 
over all others ; and for this simple reason, that if it is true, 
they will have their reward hereafter ; and if there is no here- 
after, they can but be with the infidel in his eternal sleep. — 
Lord Byron. 

CAINE NO BOOK LIKE IT. 

I think that I know my Bible as few literary men know it. 
There is no book in the world like it. Whatever strong situa- 
tions I have in my books are not my own creation, but are 
taken from the Bible. — Thomas Henry Hall Caine. 

CARLYLE THE COTTAGE BIBLE. 

In the poorest cottage there is one book wherein for thou- 
sands of years the spirit of man has found light and nourish- 
ment and an interpreting response to whatever is deepest in 
him ; the Book wherein to this day (to) the eye that will 
look well, the mystery of existence reflects itself; and if not 
to the satisfaction of the outward sense, yet to the opening 
of the inward sense, which is the far grander result. 

CARLYLE LUTHER's BIBLE. 

It must have been a blessed discovery, that of an old Latin 
Bible which Luther found in the Erfurt library. He had 
never seen the Book before. It taught him another lesson 



1 1 FAITHS OF FAMO US MEN. 

than that of fasts and vigils. He learned now that a man is 
saved not by singing masses, but by the infinite grace of 
God ; a more credible hypothesis. He gradually got himself 
founded as on the rock. No wonder that he should venerate 
the Bible, which had brought this blessed help to him. He 
prized it as the Word of the Highest must be prized by such 
a man. He determined to hold by that ; as through life and 
to death he firmly did. — Hero Worship, p. 120. 

CARLYLE THE BOOK OF JOB. 

Our own book of Job. ... I call that one of the grandest 
things ever written with a pen. . . . Such a noble universality 
reigns in it. A noble book ; all men's book ! It is our first, 
oldest statement of the never-ending problem — man's destiny, 
and God's ways with him here on this earth. Grand in its 
epic melody. ... So true every way ; true eyesight and vision 
for all things ; material no less than spiritual : the horse, — 
" hast thou clothed his neck with thunder ? — he laughs at the 
shaking of the spear !" Such living likenesses were never 
since drawn. . . . Sublime sorrow, sublime reconciliation; 
oldest choral melody. . . . There is nothing written, I think, 
in the Bible or out of it, of equal merit. — Hero Worship, p. 45. 

CARLYLE — David's psalms. 

Of all acts, is not, for a man, repentance the most divine ? 
. . . David's life and history, as written for us in those 
psalms of his, I consider to be the truest emblem ever given 
of man's moral progress and warfare here below. All earnest 
souls will ever discern in it the faithful struggle of an honest 
human soul toward what is good and best. Struggle often 
baffled, down as into entire wreck ; yet a struggle never ended ; 
ever, with tears, repentance, true unconquerable purpose 
begun anew. — Hero Worship, p. 43. 

CARLYLE THE MAHOMETAN " BIBLE." 

It was during these wild wayfarings and strugglings, espe- 
cially after the flight to Mecca, that Mahomet dictated at in- 



THE BIBLE. 1 1 1 

tervals his sacred book which they name Koran, or Reading, 
" Thing to be read." This is the Work which he and his 
disciples made so much of, asking the world, " Is not this a 
miracle?" . . . The Mahometans regard their Koran with a 
reverence which few Christians pay even to their Bible. . . . 
We hear of Mahometan doctors that had read it 700,000 
times ! Very curious. . . . Our translation of it, by Sale, is 
known to be a very fair one ; I must say that it is as toil- 
some reading as any that I ever undertook. A wearisome 
confused jumble, crude, incondite ; endless iterations, long- 
windedness, entanglement, . . . insupportable stupidity, in 
short ! Nothing but a sense of duty could carry any European 
through the Koran. . . . Mahomet's followers found the 
Koran lying all in fractions, . . . much of it, they say, on 
shoulder-blades of mutton, flung pell-mell into a chest. . . . 
It is the confused ferment of a great rude human soul, . . . 
untutored, that cannot even read. . . . This the Koran. . . . 
One feels it difficult to see how any mortal ever could con- 
sider this Koran as a book written in heaven ; too good for 
earth ; as a well-written book, or indeed as a book at all ; and 
not a bewildered rhapsody ; written, so far as writing goes, 
as badly as almost any book that ever was ! So much for 
national discrepancies and the standard of taste. — Hero Wor- 
ship , pp. 59-61. 

CASS WANTS THE BIBLE STUDIED. 

I earnestly hope that God's day may be hallowed and His 
Word studied through this whole land, till their obligations 
are felt and acknowledged by all its people. — Gen. Lewis 

Cass. 

CECIL DETECTS GOD's PENMANSHIP. 

I find the Bible written in the style of His other books of 
Creation and Providence. The pen seems in the same hand. 
I see it at times indeed write mysteriously in each of these 
books; but I know that mystery in God's works is only 
another name for my ignorance. The moment, therefore, 
that I become humble, all becomes right, 



1 1 2 FAITHS OF FAMO US MEN. 

CECIL DELIGHTS IN GOD's GARDEN. 

The Bible resembles an extensive garden where there is a 
vast variety and profusion of fruits and flowers, some of 
which are more essential or more splendid than others, but 
there is not a blade suffered to grow in it which has not its 
use and beauty in the system. 

CHANNING ITS DIVINE ORIGIN. 

The age of its birth, its freedom from earthly mixtures, its 
unborrowed solitary grandeur ; these are to me strong indi- 
cations of its divine descent. I cannot reconcile them with 
a human origin. 

CHEEVER THE BIBLE AS A HELM. 

Its principles, ought to be as much a part of the educated 
intelligent constitution as the rudder is part of a well-built 
ship. 

CLARKE (j. F.) THE UNIVERSAL BOOK. 

Every commanding race, every vast civilization^ has been 
directed and controlled by its sacred writings. . . . The Bible 
stands above them all. The others are the books of particu- 
lar races, but the Bible has a constituency composed of all 
the races of the world. The others belong to decaying, 
arrested, or dead civilizations ; the Bible to the advancing 
and all-conquering races that stand for the highest civilization 
on this planet. . . . Kingdoms fall, institutions perish, civili- 
zations change, human doctrines disappear, but the imperish- 
able truths which pervade and sanctify the Bible shall bear 
it up above the flood of change and the deluge of years. — 
Lecture, " What is the Bible .?" etc. 

CLAUDIUS LISTENS TO JOHN's ANGEL. 

In reading John, it is as though his angel were holding the 
light for me, and in certain passages would fall upon my 
neck and whisper something in my ear. — Matthias Claudius. 



THE BIBLE. II3 

CLEVELAND FINDS AN UNERRING GUIDE. 

Beyond all doubt the teachings of the Bible furnish the 
best and most unerring guide to the performance of public 
duty and the discharge of personal obligations. — (Signed) 
Grover Cleveland, Gray Gables, Buzzard's Bay, July 2, 1897, 
and written specially for insertion in this book. 

Coleridge's bible finds coleridge. 
In the Bible there is more that finds me than I have ex- 
perienced in all other books put together ; the words of the 
Bible find me at greater depths of my being ; and whatever 
finds me brings with it an irresistible evidence of its having 
proceeded from the Holy Spirit. . . . The Gospels, in which 
Christ is placed before us so vividly, are the repositories of 
divine wisdom. The greatest productions of human genius 
have little quickening power in comparison with these sim- 
ple narratives. . . . Intense study of the Bible will keep any 
man from being vulgar in point of style. 

COLERIDGE SEES SIGHT IN WINDOW. 

Would I withhold the Bible from the cottager or the arti- 
san? Heaven forbid! The fairest flower that ever clomb 
up a cottage window is not so fair a sight to my eyes as the 
Bible gleaming through the lower panes. . . . For more than 
one thousand years the Bible has gone hand in hand with 
civilization, science, law ; in short, with moral and intellectual 
cultivation ; always supporting, and often leading the way. 
. . . Good and holy men, and the best and wisest of man- 
kind, the kingly spirits, have borne witness to its influences, 
and have declared it to be beyond compare the most perfect 
instrument, the only adequate organ of humanity. — Confes- 
sions from an Inquiring Spirit, pp. 71, 85, etc. 

COLFELT THE BIBLE's NEW BEAUTY. 

The fierce light of Science has beaten upon the page of 
Sacred Scripture, the spear of Ithuriel has been hurled 
through many an untenable interpretation and wrong trans- 
lation. But what has been the result ? Simply this : to 

8 



1 1 4 FAITHS OF FAMO US MEN. 

bring out the meaning and grandeur with a force never 
known before. . . . The Scriptures are more studied, better 
known, more influential than ever. — Oxford Journal, No- 
vember, 1897. 

CONWAY BOOK FOR WORKINGMAN. 

Scholars may quote Plato in studies, but the hearts of mil- 
lions shall quote the Bible at their dail}^ toil, and draw 
strength from its inspiration as the meadows draw it from 
the brook. — Moncure D. Conway. 

COOK THE SIXTY-SIX PAMPHLETS. 

There is -a book composed of sixty-six pamphlets, written 
in different ages, some of them barbarous (ages). There are 
in the volume no adulterate moral elements. Its winnowed- 
ness is a fact made tangible by the world's experience. Most 
of our legislatures require that a Bible shall be in the hands 
of every inmate of a jail, penitentiary and reformatory, . . . 
and that the halls of legislation and courts shall be supplied 
with copies of the Bible at the public's expense. — Joseph 
Cook, Transcendentalism, 75. Socialism, 187. 

COOK STRANGE VOLUME OF ANTIQUITY. 

All sacred literatures come into conflict with conscience or 
the dictates of long experience, except that strange volume 
coming from a remoter antiquity than any other, and read in 
two hundred languages, and kept so pure that above the 
highest heavens opened to us by genius the Biblical azure 
spreads out as noon risen on mid-noon. — Transcendentalism, 
98 (ext.). 

COOK BOOK FOR DYING PILLOW. 

Do you know a book that you are willing to put under 
your head when dying? — that is the best for you to study 
while living ? There is but one such book. I have not made 
up my mind to put under my head, when dying, anything 
written by Voltaire or Strauss or Parker. If you tell me 
what you want for a dying pillow, I will tell you what you 
want for a pillar of fire in life. — Orthodoxy, 101 (ext.). 



THE BIBLE. I I 5 

COOK BIBLE AND FRENCH REVOLUTION. 

It is stated that when the French Revolution was over, a 
committee, which was sent to Paris by one of the religious 
societies of London to ascertain the moral condition of the 
people, searched four days in all the book-stores, etc., before 
they could find a single copy of the Bible. — Socialism, 185. 

cook's mustard-seed philosopher. 

Do not suppose that inspiration guarantees infallibility in 
merely botanical truth. A small philosopher said to me 
once, " The Bible affirms that the mustard-seed is the small- 
est of all seeds. Now, there are seeds that cannot be seen 
with the naked eye. Where, therefore, is your doctrine of 
inspiration?" I thought that that man's mind was the 
smallest of all mustard-seeds ! Inspiration is the gift of 
infallibility in teaching moral and religious truth. The 
Scriptures are therefore profitable for what ? For botany ? 
That is not the record. They are profitable for " instruction 
in righteousness." They are a rule of religious, not of botani- 
cal faith and practice. My mustard-seed philosopher, like 
many another objector, appeared to be in ignorance of the 
definition of inspiration. — Transcendentalism, pp. 75, 76 (ext.). 

COOK — scientific errors. 

Our faith in inspiration rightly defined would not be 
touched at all even if we were to prove a geological error in 
every verse of the first chapter of Genesis. ... If merely 
geological or botanical error, touching no religious truth, 
were found, ... we should yet hold that in the first leaves 
of the Scriptures we should have . . . unspeakably impor- 
tant religious truth. If an error in merely physical science, 
touching no religious truth, were proved, inspiration would 
stand unharmed. ... Of course, I need not say to this dis- 
tinguished audience what Galileo said to his persecutors, 
that the Bible is given to teach how to go to heaven, and not 
how the heavens go. — Transcendentalism, pp. 75, 79, 80. . . . 



1 1 6 FAITHS OF FAMO US MEN. 

I do not believe that there is any geological error there. . . . 
I do not admit that scientifia error has been proved against 
the Bible anywhere. — Ibid., 79, fF. 

COWPER THE PRODIGAL SON, ETC. 

The parable of the Prodigal Son, the most beautiful fiction 
ever invented ; our Saviour's speech to his disciples, with 
which he closed his earthly ministrations, full of the sublimest 
dignity and tenderest affection ; surpass anything that I ever 
read, and, like the Spirit by which they were dictated, fly 
directly to the heart. 

'Tis Eevelation satisfies all doubts, 
Explains all mysteries except its own, 
And so illuminates the path of life, 
That fools discover it, and stray no more. 

CROSBY BIBLE MEN BUILD SCIENCE SCHOOLS. 

Who founded Heidelberg, Leipsic, Tubingen, Jena, Halle, 
Berlin, Oxford and Cambridge ? They were Bible men. 
When the rest of mankind were caring for the mere necessi- 
ties of the body, Bible men were holding the torch of science ; 
and these men were the predecessors of the Bacons and 
Newtons. Who founded American colleges? With very 
few exceptions they were Bible men. Newton was only one 
of hundreds who, given to science, loved his Bible. From 
his day the succession has been complete. — Howard Crosby. 

DANA (C. A.) TO THE JOURNALISTS. 

The most indispensable book for the journalist is the Bible. 
There is no book whose style is more suggestive. From it 
you learn that sublime simplicity which never exaggerates, 
which recounts the greatest event with solemnit}^ but vfith- 
out sentimentality. You open it with confidence and lay it 
down with reverence. When you get into a controversy, and 
want exactly the right answer, what closes a dispute like a 
verse from the Bible ? There is no book like it. 



THE BIBLE. 11/ 

DANA (j. D.) GENESIS AND GEOLOGY. 

The grand old Book of God still stands ; and this old earth, 
the more its leaves are turned over and pondered, the more 
it will sustain and illustrate the Sacred Word. 

d'AUBIGNE THE BIBLE'S ENEMIES. 

The cruel battles fought some years ago around the Mala- 
koff tower showed that in that tower lay the key of war, and 
on it depended defeat or triumph. So the multiplied attacks 
in our day against the Bible indicate that it is, in the eyes of 
our adversaries, the tower which above all others must be 
torn down. 

David's alleged 151ST psalm. 

1. I was small among my brethren, and youngest in my 
father's house. I tended my father's sheep. 

2. My hands formed a musical instrument and my fingers 
tuned a psaltery. 

3. And who shall tell my Lord ? The Lord himself; he 
himself hears. 

4. He sent forth his angel and took me from my father's 
sheep, and anointed me with the oil of his anointing. 

5. My brothers were handsome and tall, but the Lord did 
not take pleasure in them. 

6. I went forth to meet the Philistine, and he cursed me 
by his idols. 

7. But I drew his own sword and beheaded him, and re- 
moved the reproach from the children of Israel. 

DEPEW THE WIDE-OPEN BIBLE. 

Now no one outside the antiquaries and critical few reads 
the fathers of the church, the schoolmen, the leaders of the 
Reformation. . . . The body of their truth, from which they 
derived their doctrines and constructed their systems, is found 
in the open Bible by every fireside in the land. From its 
pages the individual, according to his or her light or oppor- 
tunity, draws the lessons of life. — Chauncey M. Depew. 



1 1 8 FAITHS OF FAMO US MEN. 

DIDEROT THE BOOK FOR THE CHILD. 

No better lessons than those of the Bible can I teach my 
child. 

DRYDEN ON SCRIPTURE STYLE. 

For Scripture style is noble and divine, 
It speaks no less than God in every line ; 
It is not built on disquisitions vain; 
The things we must believe are few and plain. 

DWIGHT's BRIEF DEFINITION. 

The Bible is a window in the prison of hope, through which 
we may look into eternity. — Timothy Dwight. 

EDWARD VI. RECEIVING THE SWORDS. 

There is yet another sword to be delivered to me ; I mean 
the sacred Bible, which is the sword of the Spirit, without 
which we are nothing, neither can we do anything. 

ELIOT'S FIRST AMERICAN BIBLE. 

About half a century after King James's translation of the 
Bible, Massachusetts gave it, through Eliot, to her Indians — 
the first Bible printed in America. — Stevens's Methodist 
Episcopal Church, Vol. I., p. 21. 

ELIZABETH (oUEEN) HER CORONATION BIBLE. 

(At the time of the coronation procession) ... a rest was 
made, and a Bible in English, richly covered, was let down 
unto her, by a silk lace, from a child that represented Truth. 
With both hands she received it ; then she kissed it ; after- 
ward applied it to her breast ; and lastly held it up, thank- 
ing the city especially for that gift, and promising to be a 
diligent reader thereof. — Knight's History of England, Vol. 
III., Ch. viii., p. 111. 

EMERSON BOOKS THAT LAST. 

Only those books come down (the ages) which deserve to 
last. . . . The effect of any writing on the public mind is 
measured by its depth of thought. How much water does 
it draw ? . . . The permanence of all books is fixed by no 



THE BIBLE. II9 

effort friendly or hostile, but by their own specific gravity or 
the intrinsic importance of their contents to the constant mind 
of man. . . . See how the deep, divine thought demolishes 
centuries and millenniums, and makes itself present through 
all ages. Is the teaching of Christ less effective now than 
when first his mouth was opened ? ..." Do not trouble 
yourself too much about the light on your statue," said 
Michael Angelo to a young sculptor ; " the light of the pub- 
lic square will test its value." — Essays, pp. 136, 137, 240. 

EMERSON THE BARDS OF THE HOLY GHOST. 

What these holy bards said, all men found agreeable and 
true. . . . Every animal function, from the sponge up to 
Hercules, shall hint or thunder to man the laws of right and 
wrong, and echo the Ten Commandments. Nature is ever an 
ally of religion. Prophet and priest, David, Isaiah, Jesus, 
have drawn deeply from this source. . . . The Hebrew and 
Greek Scriptures contain immortal sentences that have been 
the bread of life to millions. — Miscellanies, pp. 40, 106, 125. 

Out from the heart of nature rolled 
The burdens of the Bible old. 

EVANS CROWBARS OF THE CRITICS, ETC. 

God has not so poised the Rock of Ages that the higher or 
lower criticism with pickax or crowbar is going to upset it. 
It will stand forever. ... Is it not the claim and glory of the 
Gospel story that it combines the dignity and authority of a 
heavenly recital with the piquant frankness of the conver- 
sational fireside tale ? — Biblical Scholarship and Inspiration. 

EVERETT THE BIBLE IN THE UNITED STATES. 

All the distinctive features and superiority of our repub- 
lican institutions are derived from the teachings of Scripture. 
— Edward Everett. 

EWALD THE WORLD's BEST WISDOM. 

One day when Dean Stanley was visiting Heinrich von 
Ewald, a New Testament which was lying on a little table 
happened to fall to the ground. He stooped and picked it 



1 20 FAITHS OF FAMO US MEN. 

up and laid it again on the table. " It is impossible," says 
Dean Stanley, " to forget the noble enthusiasm with which 
this dangerous heretic, as he is regarded, grasped the small 
volume and exclaimed, with indescribable emotion, ' In this 
little book is contained all the best wisdom of the world.' " 

FABER (a priest) THE PROTESTANT BIBLE. 

(As to its excellent English.) It lives on the ear like a 
music that can never be forgotten, like the sound of church 
bells, which the convert scarcely knows how he can forego. 
Its felicities often seem to be things rather than words. (As 
to the book itself.) It is part of the national mind, and the 
anchor of the national seriousness. Nay, it is worshiped 
with a positive idolatry, in extenuation of whose fanaticism 
its intrinsic beauty pleads availingly with the scholar. The 
memory of the dead passes into it. The potent traditions 
of childhood are stereotyped in its verses. It is representa- 
tive of man's best moments ; all that there has been about 
him of the soft, pure, penitent and good speaks to him for- 
ever out of his English Bible. It is his sacred thing w^hich 
doubt never dimmed and controversy never soiled ; and in 
the length and breadth of the land there is not a Protestant 
with one spark of religiousness about him whose spiritual 
biography is not in his Saxon Bible. — Quoted in Farrar's 
The Bible — Its Meaning and Supremacy, pp. 269, 270. 

Faraday's complete guide-book. 

One day when he (Michael Faraday) was ill, his friend, 
Sir Henry Ackland, found him resting his head on a table 
on w^hich lay an open book. " I fear that you are worse 
to-day," his friend said. " No," answered Faraday, " it is not 
that ; but why " — he asked, wdth one hand on the Bible — 
" why will people go astray, when they have this blessed 
book to guide them ?" — Ibid., p. 274. 

FARRAR THE TWO TESTAMENTS. 

The Old Testament abounds in inestimable spiritual les- 
sons and . . . prophecies which we could not lose without 



THE BIBLE. 121 

the world's being left infinitely poorer. . . . Yet not even the 
most precious portions of the Old Testament can be com- 
pared in worth with the knowledge ... of that revelation 
of (God) Himself in Christ which forms the one main subject 
of the New Testament. — Ihid.^ p. 337. 

FARRAR THE BIBLE AND SKEPTICS. 

No one can take up a book or . . . paper which contains 
the arguments of skeptics without seeing that nine-tenths of 
their case is made up of attacks upon the Bible. I would 
fain take this quiver out of their hands, and show how its 
broken arrows, so far from piercing the shield of Christianity, 
do but tinkle harmlessly upon its rim. — Ihid., p. 7. 

FARRAR TWO BIBLE-MADE NATIONS. 

(Condensed.) The Bible created the prose literature of 
England, of which the Authorized Version is the noblest mon- 
ument. The Bible saved England from sinking into a tenth- 
rate power as a vassal of cruel, ignorant, superstitious Spain. 
Let England cling to her Bible. . . . The Bible made America 
what she is. The preference of its pure unadulterated lessons 
to subservience to the tyranny of bishops sent the Pilgrim 
Fathers to the New England which they were to make so 
gxQdX—Ihid., pp. 325, 329. 

FARRAR THE WORLD-MOVING BOOK. 

(Condensed.) How absurd to scoff at a book which thou- 
sands of great men have reverenced ; a book for which war- 
riors have fought and martyrs bled ! It fired the eloquence 
of Gregory and Chrysostom ; it molded the thoughts of 
Athanasius and Augustine. It taught Howard his love for 
the suffering ; Wilberforce his compassion for the slaves ; 
and Shaftesbury the dedication of his life to the amelioration 
of the lot of his fellow-men. It inspired the songs of Dante 
and Milton, the pictures of Fra Angelico and Raphael, the 
music of Handel and Mendelssohn. It kindled the genius 
of Luther, the imagination of Bunyan, the zeal of Whitefield. 
—Ihid., pp. 262, 263. 



1 2 2 FAITHS OF FAMO US MEN. 

FIELD (e.) had it DRUMMED INTO HIM. 

I would not now exchange for any amount of money the 
acquaintance with the Bible that was drummed into me 
when a boy. — Eugene Field. 

FISHER BIBLE IN MOSAIC AGE. 

The sublime cosmogony at the threshold of the Bible, 
when contrasted with the ancient Semitic legends, Assyrian, 
etc., is perceived to be immeasurably above them. , . . Who 
can fail to see that a Spirit was at work in the Hebrew mind 
not manifested elsewhere ? As a magnet draws only true 
metal, so did that mind, when moved by God's Spirit, take 
up only those elements of belief which were consonant with 
true religion. There is not a syllable in the Bible which is 
adapted to foster impure passion. 

FISHER BIBLE IN APOSTOLIC AGE. 

The New Testament Scriptures are not elaborate composi- 
tions. No pains were taken to disarm prejudice, anticipate 
objections, and frame a case, all parts of which are nicely 
fitted to defy attack. Turn to the narratives. Were there 
ever stronger marks of truth? Artless, with no effort to 
parry objections or anticipate cavils. The writers tell us 
their own faults, their unfaithfulness to Christ, their coward- 
ice, treachery, desertion. They set down the sharp rebukes 
which they received at his lips. No effort at concealment, 
no trace of exaggeration, none of the exclamations of wonder, 
nor the expletives and asseverations belonging to fictitious 
testimony. All is simple, unadorned, and marked with un- 
mistakable signs of truth. 

FISHER BIBLE IN REFORMATION AGE. 

When the Bible was opened in the sixteenth century, out 
of the bosom of the Church came a great reformation. . . . 
From the awakening of the souls of men (through Bible 
study in Reformation days) to a truer sense of their relations 
to God and Christ, resulted, in modern times, the demand for 



THE BIBLE. 



123 



political liberty. . . . The struggle for freedom ensued . . . 
which paved the way for the American Republic. . . . 
"^ otestant Christians hold the Bible to be the sufficient and 

thoritative rule of faith and conduct. It is the umpire in 

ntroversies. 

FLAVEL THREE BIBLE TEACHINGS. 

The Scriptures teach us the best way of living, the noblest 
way of suffering, and the most comfortable way of dying. 

FOSS THE COMPLETED NEW TESTAMENT. 

The eighteen hundred years since the completion of the 
New Testament have been very busy years in the history of 
the human mind — the busiest that it has ever had ! The 
world has had a magnificent outmarch and development in 
matters social, political, scientific and philosophical ; years 
which in some aspects of them could never be repeated if it 
should stand ten thousand years longer. Every generation 
has climbed up on the shoulders of all the generations that 
have gone before, and has peered out restlessly with the 
whole power of the human intellect and the full determina- 
tion of the human will into the regions of matter and of force 
and of mind. But since John laid down his pen the whole 
thinking of the whole world has not added the dot of an " i " 
nor the cross of a " t " to the moral and religious teaching 
found in the New Testament. — C. D. Foss (Bishop), The 
Faith Once for AIL Dedication Sermon, Memorial Hall, Gar- 
rett Biblical Institute. 

FRANKLIN COMMENDS BIBLE TO BOY. 

Young man, my advice to you is that you cultivate an ac- 
quaintance with and a firm belief in the Holy Scriptures. 
This is your certain interest. — Among the last words of Ben- 
jamin Franklin. 

FRELINGHUYSEN WHAT IT DOES. 

Whence has sprung this redeeming spirit that has borne 
its blessing to every clime ; that floats the Bethel flag, pene- 



1 24 FAITHS OF FAMO US MEN. 

trates the prison's gloom, soothes the orphan's cry, pleads the 
widow's cause, opens the intellects of the deaf and dumb, 
closes the doors of the dram-shop and concentrates the efforts 
of the wise and good in view of Sabbath profanation ? The 
Bible has done it all. Seal up this volume, and in half a 
century all these hopes would wither, these prospects perish, 
and these sacred temples would crumble or become recep- 
tacles of pollution and crime. 

FROUDE THE OLD VERSION. 

The peculiar genius which breathes through it (the 
Authorized Version), the mingled tenderness and majesty, 
the Saxon simplicity, the preternatural grandeur, unequaled, 
unapproached in the attempted improvements of modern 
scholars, all are here, and bear the impress of one man, and 
that man William Tyndale. 

GARIBALDI ITALY'S NEED. 

This (the Bible) is the cannon that will make Italy truly 
free. 

GARRISON BIBLE AS WEAPON. 

Take away our Bible from us, and our warfare against in- 
temperance, impurity, oppression, infidelity and crime is at 
an end. We have no authority to speak, no courage to act. 
— William Lloyd Garrison, Sr. 

GIBBON — Mahomet's '' bible." 

The Koran is an endless incoherent rhapsody of fable and 
precept and declamation which seldom excites a sentiment 
or an idea ; which sometimes crawls in the dust, and is some- 
times lost in the clouds. 

gibbons — bible open to catholics. 

God forbid that any should conclude, from what I have 
said, that the Catholic Church is opposed to the reading of 
the Scriptures or that she is an enemy of the Bible. The 
Catholic Church an enemy of the Bible ! Good God ! What 
monstrous ingratitude, what base calumny is contained in 



THE BIBLE. 1 25 

that assertion ! . . . Amid the wreck of ancient literature the 
Bible stands almost a solitary monument, like the Pyramids 
of Egypt amid the surrounding wastes. That venerable vol- 
ume has survived the wars and revolutions and barbaric in- 
vasions of fifteen centuries. ... If you open an English 
Catholic Bible you will find in the preface a letter of Pope 
Pius VI., in which he strongly recommends the pious read- 
ing of the Holy Scriptures. . . . The Church, far from being 
opposed to the reading of the Scriptures, does all that she 
can to encourage their perusal. . . . Every priest is obliged 
in conscience to devote upward of an hour each day to the 
perusal of the Word of God. . . . What is good for the clergy 
must be good for the laity also. Be assured that if you be- 
come a Catholic you will never be forbidden to read the 
Bible. It is our earnest wish that every word of the Gospel 
may be imprinted on your memory and on your heart. — 
Cardinal Gibbons, The Faith of Our Fathers, pp. 112-117. 
(Again.) It is a sacred duty to hear and devoutly read the 
Word of God. — Spoken in Baltimore Cathedral. 

GLADDEN ON HEBREW LITERATURE. 

To say that the Hebrew literature is the best that the 
world has produced is to say very little. It is widely sepa- 
rated from all other sacred writings. Its constructive ideas 
are as far above those of other books of religion as the 
heavens are above the earth. I pity the man who has had the 
Bible in his hand from infancy, and who in maturer years 
has learned something of the literature of other religions, but 
who now needs to have this statement verified. — Who Wrote 
the Bible f p. 15. 

GLADSTONE THE GRAND OLD BOOK. 

If I am asked, " What is the remedy for the deeper sorrows 
of the heart — what should a man look to, in his progress 
through life, to enable him manfully to confront his afflic- 
tions ?" I must point to something which in a well-known 
hymn is called " The old, old story," told in an old, old book, 
v/hich is the greatest and best gift to mankind. . . . All the 



1 26 FAITHS OF FAMO US MEN. 

wonders of Greek civilization heaped together are less won- 
derful than the simple book of the Psalms, the history of the 
human soul in relation to its Maker. 

GOETHE RELATES HIS EXPERIENCE. 

When, in my youth, my ever-active imagination bore me 
away, now hither, now thither; and when all this blending 
of history and fable, of mythology and religion, threatened 
to unsettle my mind; glad then did I flee toward those 
Eastern countries. I buried myself in the first books of 
Moses, and there amidst those wandering tribes I found my- 
self at once in the grandest of solitudes and in the grandest 
of societies. . . . It is a belief in the Bible, the fruit of deep 
meditation, which has served me as the guide of my life. I 
have found it a capital investment and richly productive of 
interest. 

GOETHE THE BIBLE IN THE PAST. 

I am convinced that the Bible becomes more beautiful, 
the better it is understood ; that is, the better we get insight 
to see that every w^ord — which we take and make application 
of, to our own wants — has had a specifically direct bearing 
ujDon the spiritual life of the time in which it was written. 
The mighty power of these books (the Gospels) and their 
accounts have been tested and proved. They have overcome 
paganism; they have conquered Europe; (Guizot?) they 
are on the way of conquering the world. And the sincerity 
of the authors is no less certain than the power of the books. 
We may contest the learning and critical sagacity of the first 
historians of Jesus Christ, but it is impossible to contest their 
good faith ; it shines forth from their words ; they sealed 
their assertions with their blood. — See Goethe, '^ Conversa- 
tions," March 11, 1832. (Eckermann, Gesprdche mil Goethe^ 
III., pp. 253-258, 371.) 

GOETHE THE BIBLE IN THE PRESENT. 

It is to its intrinsic value that the Bible owes the extra- 
ordinary veneration in which it is held by so many nations 



THE BIBLE. 12/ 

and generations. It is not only a popular book ; it is a book 
of the people. . . . Take the Bible, book after book, and you 
will find that this Book of books has been given to us in 
order that, in contact with it as with a new world, we may 
study it and enlighten and develop ourselves. . . . Much 
debating goes on about the good and the harm done by the 
free circulation of the Bible. To me this is clear : it will do 
harm, as it has done, if used dogmatically and fancifully, 
and do good, as it has done, if used didactically and feelingly. 

GOETHE THE BIBLE IN THE FUTURE. 

No criticism will be able to perplex the confidence which 
we have entertained in a writing whose contents have stirred 
up and given life to our vital energy by its own. . . . Let 
culture and science go on advancing, and the human mind 
expand as much as it may, it will never transcend the eleva- 
tion and moral culture of Christianity as it glistens and 
shines forth in the Gospels. . . . The greater the intellectual 
power of the ages, the more possible will it also become to 
employ the Bible both as the foundation and as the instru- 
ment of education — that education by which not pedants, 
but truly wise men are formed. . . . The Bible is a book of 
eternally effective power, 

GORDON GIVES THE CRITIC HIS DUE. 

A great deal of credit is due to the higher critics, but too 
much distinction must not be heaped upon them. Some of 
them have received, for purely preliminary and exceedingly 
innocent inquiries, honor enough "to sink a navy." — G. A. 
Gordon's The Christ of To-Day , p. 167. 

GORDON WANTS SOME FAMOUS MEN CUT UP. 

We hear of some people who are famous at taking a sword 
and cutting up the Scripture, but we look to see the Scrip- 
ture, which is itself a sword, go through these men and cut 
some of them up. — A. J. Gordon, The Northfield Year Book, 
p. 305. 



1 28 FAITHS OF FAMO US MEN. 

GORDON TEAPOTTING THE PROMISES. 

A Scotchwoman who received kind letters from her son 
found bank-bills inside of them, but never having seen such 
money, she thought that they were only pretty pictures, and 
put them aside. Many people think that the promises found 
in the Bible are very pretty pictures ; and perhaps some of 
you have put them away in an old teapot. Is it not time to 
understand that they are drafts on the Bank of Heaven that 
will be honored night and day ? — A. J. Gordon, Ihid.^ p. 359. 

gough's every-day book. 

The Bible — a book to be read and believed ; not to be read 
once or twice a week in a constrained tone and with cere- 
mony, but a book for every day ; a book not given to bewilder, 
but to comfort and instruct ; yet withal a book so deep and 
profound that the highest intellects on earth find it worthy 
of their earnest study, while the wayfaring man, though a fool, 
need not err therein. — John B. Gough, Sunlight and Shadow. 

GRANT OUR SHEET-ANCHOR. 

Hold fast to the Bible as the sheet-anchor to your liberties ; 
write its precepts in your hearts, and practice them in your 
lives. To the influence of this Book we are indebted for all 
progress made in our true civilization, and to this we must 
look as our guide in the future. — Ulysses S. Grant. 

GREELEY FREEDOM'S BOOK. 

It is impossible to mentally or socially enslave a Bible- 
reading people. The principles of the Bible are the ground- 
work of human freedom. — Horace Greeley. 

GREGORY (pope GREGORY THE GREAT) SPEAKS. 

The Bible is a stream where alike the elephant may swim 
and the lamb may w^ade. 



THE BIBLE. 1 29 

GREY (lady jane) TO HER SISTER. 

(Written on the evening preceding the day on which Lady 
Jane was beheaded.) 

My Dear Sister Catherine : 
I send to you a book (her Greek Testament) which, though 
it be not outwardly trimmed with gold, yet inwardly it is of 
more worth than all the precious mines of which the world 
can boast. It is the Testament and last Will that the Lord 
bequeathed unto us wretched sinners ; and if you with a 
good mind read it, and with an earnest desire follow it, . . . 
it will bring you to everlasting life. It will win for you more 
(wealth) and endow you with greater felicity than you would 
have gained by the possession of our woeful father's lands. 

GUIZOT WATCHDOG OF THE FAITH. 

I have a firm belief in the history contained in the Old 
and New Testaments. ... I bow before the mysteries of 
the Bible. ... I hold myself aloof from scientific discus- 
sions and solutions by which men have attempted to ex- 
plain them. . . . The Christian faith has been best de- 
fended where the reading of the sacred Book is a part of the 
public worship ; where it is in the family, and where it is the 
subject of solitary meditation. It is the Bible itself that 
combats and triumphs in the war between belief and infi- 
delity. 

HALDEMAN BIBLE VERSUS MAHATMIC TRADITION. 

Over against the mysticism, the uncertainty and down- 
right folly of Mahatmic tradition about sacred volumes and 
secret chambers, let there be set forth this Bible — the book 
which, ages before Christ, foretold all the details of His birth, 
crucifixion and death • foretold the destruction of Nineveh, 
Babylon, Tyre, etc., almost before their foundation-stones 
were laid ; foretold the history of the Jews unto this latest 
day ... so accurately that no historian can gainsay it — a 
book that has outlived all attacks against it; a book that 
does not hide itself in secret chambers, but comes forth into 
the open light, speaks to-day in over two hundred languages, 



1 30 FAITHS OF FAMO US MEN. 

and flinging wide its pages, cries, " Come and investigate 
me ;" a book that speaks so simply that the most elemental 
mind may comprehend it, or so profoundly that the most 
complex intellect may not outreach it. — Theosophy or Christi- 
anity — Which? pp. 37, 38, I. M. Haldeman, First Baptist 
Church, New York. 

HALE WHY IT KEEPS ITS HOLD. 

In those fragments (the Gospels) there is the triumph of 
the great Personality of all time. . . . Because the Bible en- 
closes the four Gospels, leads down to them, because the Bible 
is the Book of the Lord of Life, it keeps its hold upon the 
world. — Edward Everett Hale. 

HALL THE BIBLE FOR WOMAN. 

The Bible is the most sensible book in the world. The 
maiden does not find her chapter from which she passes 
away when she comes among mothers, to find a new section 
ready for her ; but the whole Bible is the common heritage 
of mother and maiden. — John Hall. 

HALLAM THE BIBLE FOR MAN. 

The Bible fits into every fold and crevice of the human 
heart. I am a man ; and I believe that this is God's because 
it is man's book. 

HASTINGS NO MAn's BOOK. 

This book does not come from the empty hearts of im- 
postors, liars and deceivers. . . . This is no man's book ; it 
is the transcript of the Divine mind, the unfolding of the 
Divine purposes, the revelation of the Divine will. — H. L. 
Hastings. 

HASTINGS BIBLE AND REVOLVER. 

A young infidel was traveling in the West with his uncle, 
a banker ; and they were not a little anxious for their safety 
when they were forced to stop for a night in a rough wayside 
cabin of but two rooms. They agreed that the young man 



THE BIBLE. 13I 

should sit up with his pistols, and watch until midnight, and 
then the uncle would watch until morning. Presently they 
peeped through a crack in the partition, and saw their host, 
a rough-looking old man, reach for a Bible, and after reading 
it awhile, he knelt and began to pray. Then the young in- 
fidel began to get ready for bed. " I thought that you were 
to remain on guard?" said the uncle. But the young man 
knew that there was no need to watch all night in a cabin 
where Bible-reading and prayers were in order. . . . Every 
one knows that where this Book has influence, it makes 
things safe. — Tract : Will the Old Book Stand f p. 8. 

HEINE grandmother's BIBLE. 

A book which looks at us as cordially and blessingly as the 
old grandmother who daily reads it with her dear trembling 
lips, and with her spectacles on her nose ; and this book is 
called shortly The Book, the Bible. . . . What a book ! Vast 
and wide as the world, rooted in the abysses of creation, and 
towering up behind the blue secrets of heaven. Sunrise and 
sunset, promise and fulfilment, birth and death — the whole 
drama of humanity, all in this Book ! 

HEINE MAN WHO LOST HIS GOD. 

With right is this named the Holy Scripture ; he who has 
lost his God can find him again in this book, and he who has 
never known him is here struck by the breath of the Divine 
Word. ... I attribute my illumination entirely and simply 
to the reading of a book. Yes, and it is an old, homely book, 
modest as Nature, also as natural as she herself; a book 
which has a work-a-day and unassuming look, like the sun 
which warms us, like the bread which nourishes us. 

HEPWORTH A WELL-READ BOOK. 

There never has been a time when the Bible was read with 
more intense curiosity than now. It is no longer read in the 
search for dogma, but as a repository of spiritual truths 
which have not hitherto been understood. — Herald Sermons, 
p. 176. 



1 3 2 FAITHS OF FA3I0 US MEN. 

HERBERT A LIGHT IN DARKNESS. 

This Book of stars lights to eternal bliss. . . . 

Bibles laid open — millions of surprises ! 

The Bible ! That's the Book, the Book indeed ; 

The Book of books, on which who looks 

As he should do, aright, shall never need 

Wish for a better light to guide him in the night. 

— George Herbert. 

HEREFORD BOSTON'S GREAT NEED. 

I long for the time when, from this fringe and tasselry of 
constantly new studies, Boston shall turn to that old Bible 
which made the lives of the fathers strong and free ; and 
reading it — only with " larger, other eyes " — shall feel the 
power of its slow unfolding of God's truth and of its culmi- 
nating life in Christ ; and, rooted there, shall grow to nobler 
heights of thoughtful Christian character than ever before. 
That is what this community most wants. — Brooke Hereford's 
Farewell Sermon. 

HERSCHEL HUMAN DISCOVERIES. 

All human discoveries seem to be made only for the pur- 
pose of confirming more and more strongly the truths con- 
tained in the Holy Scriptures. 

HOLLAND EXPENSIVE INFIDELITY. 

All that has been done to weaken the foundation of an im- 
plicit faith in the Bible as a whole, has been done at the ex- 
pense of the sense of religious obligation and the cost of 
human happiness. — Josiah Gilbert Holland. 

HUGO BIBLE DISTRIBUTION. 

Give to the people who toil and suffer, for whom this 
world is hard and bad, the belief that there is a better made 
for them ; scatter the Gospel among the villages, a Bible for 
every cottage. 



THE BIBLE. 1 33 

HUMBOLDT UNIVERSE IN PSALM CIV. 

We are astonished to find in a lyrical poem, so limited in 
compass, the whole universe — the heavens and the earth — 
sketched with a few bold strokes. 

HURST FINDS BUT TWELVE MUMMIES. 

When I was in Egypt, the mummies of twelve Pharaohs 
were found. Their histories covered the period of the Jews in 
Egypt. But one mummy was missing — that of the Pharaoh 
af the time of the exodus. Of him there could not be found 
one trace. Moses tells us what became of him. He was 
drowned in the Red Sea. . . . The skeptic can stand beside 
the investigator and know that every time the spade is 
pushed into the sand of the desert or into the slime of the 
river-bank it brings up new proofs of the truth of the Word 
of God. And then the skeptic can go home and apply him- 
self to other things. . . . All these things should encourage 
us. We should examine them. We should feel that war 
has been declared not against Spain, but against infidelity. 
—J. F. Hurst, Methodist Episcopal Bishop, The (N. Y.) 
World, April 3, 1898. 

HUXLEY THE BIBLE AND THE CHILD. 

Some of the pleasantest recollections of my childhood are 
connected with the voluntary study of an ancient Bible 
which belonged to my grandmother. ... If Bible-reading 
is not accompanied by constraint and solemnity, I do not 
believe that there is anything in which children take more 
pleasure. . , . (Again, in a Public Address, see The Con- 
tem'porary Revieiv for December, 1870, also Essays on Sci- 
ence and Education, p. 397 :) I have always been strongly in 
favor of secular education, in the sense of education without 
theology ; but I must confess that I have been seriously per- 
plexed to know by what practical measures the religious 
feeling, which is the essential basis of conduct, is to be kept 
up in the present utterly chaotic state of opinion on these 
matters, without the use of the Bible. The pagan moralists 
lack light and color, and even that noble stoic, Marcus Aure- 



I 34 FAITHS OF FAMOUS MEN. 

lius Antoninus, is too high and refined for the ordinary child. 
Take the Bible as a whole; make the severest deductions 
which fair criticism can dictate ; . . . eliminate, as any sen- 
sible lay teacher would do if left to himself, all that it is not 
desirable for children to occupy themselves with ; and still 
there remains in this old literature a vast residuum of moral 
beauty and grandeur. ... By the study of what other book 
could children be so much humanized, and made to feel 
that each figure in that vast historical procession fills, like 
themselves, but a momentary space in the interval between 
the two eternities, and earns the blessings or the curses of all 
time, according to its efforts to do good and hate evil, even as 
they themselves also are earning their payment for their 
work? 

HUXLEY POOR MAN's MAGNA CHARTA. 

Consider the great historical fact that for three centuries 
this book has been woven into the life of all that is best and 
noblest in English history ; that it has become the national 
epic of Britain, and is familiar to noble and simple, from 
John O'Groat's house to Land's End, as Dante and Tasso 
were once to the Italians ; that it is written in the noblest and 
purest English, and abounds in exquisite beauties of a merely 
literary form ; and . . . that it forbids the veriest hind who 
never left his native village, to be ignorant of the existence 
of other countries and other civilizations in the world. . . . 
It appears to me that if there is anybody more objectionable 
than the orthodox bibliolater, it is the heterodox Philistine 
who can discover in a literature which, in some respects, has 
no superior, nothing but a subject for scoffing and an occa- 
sion for the display of his conceited ignorance of the debt 
that he owes to former generations. . . . The Bible has been 
the Magna Charta of the poor and of the oppressed. Down 
to modern times no state has had a constitution in which 
the interests of the people are so largely taken into account; 
in which the duties, so much more than the privileges of the 
rulers are insisted on, as that drawn for Israel. . . . Nowhere 
is the fundamental truth that the welfare of the state, in the 
long run, depends on the welfare of the citizen, so strongly 



THE BIBLE. 1 35 

laid down. ... I do not say that even the highest Biblical 
ideal is exclusive of others, or needs no supplement ; but I do 
say that the human race is not yet, possibly never may be, in 
a position to dispense with it. — Essays on Science and Educa- 
tion^ p. 397 ; Essays on Controverted Questions, pp. 55, 58. 

JACKSON THE BASIS OF THE REPUBLIC. 

Pointing to the family Bible on the table, Andrew Jackson 
during his last illness said to his friend, " That Book, sir, is 
the rock on which our republic rests." 

JAPANESE CHRISTIAN POSTS A NOTICE. 

There is a Japanese Christian who puts on his door every 
morning before he starts for his day's work the following: 



NOTICE ! 

I AM A CHRISTIAN, 

and if any one Ukes to go in and read 

MY GOOD BOOK 

while I am out, he may. 



JEFFERSON THE BIBLE AND THE PEOPLE. 

I have always said and always will say that the studious 
perusal of the sacred Volume will make better citizens, 
better fathers, and better husbands. — Thomas Jefferson. 

JEROME READING FOR A YOUNG WOMAN. 

Instead of gems and silks, let your daughter be enamored 
with the Holy Scriptures, wherein not gold or skins or 
Babylonian embroideries, but a beautiful variety produc- 
ing faith will recommend itself. Let her first learn the 
Psalter and be entertained with those songs. . . . Let her 
learn from Ecclesiastes to despise worldly things. . . . Let 
her pass to the Gospels and Epistles, and never let them be 
out of her hands. . . . When she has enriched the storehouse 
of her breast with those treasures, let her learn the Prophets 
. . . and Esther, etc., and lastly the Canticles. 



1 36 FAITHS OF FAMO US 3IEN. 

JOHNSON (S.) READING FOR A YOUNG MAN. 

Young man, attend to the voice of one who is possessed 
of a certain degree of fame, and who will shortly appear 
before his Maker. Read the Bible every day of your life. — 
Samuel Johnson. 

JONES (sir William) is a regular peruser. 

I have carefully and regularly perused the Holy Scriptures, 
and am of opinion that the volume, independently of its Divine 
origin, contains more sublimity, purer morality, more im- 
portant history, and finer strains both of poetry and elo- 
quence than can be collected within the same compass, from 
all other books that were ever composed in any age or in 
any idiom. — (Written in his Bible.) 

KEMPIS HOW TO READ THE BOOK. 

Look in the Holy Scriptures for truth, not for eloquence ; 
and read them with that mind wherewith they were written 
. — for thine everlasting profit, and not for a polished phrase. — 
Thomas a Kempis. 

KENT ITS AUTHORITY, ETC. 

The doctrines of the Bible supply all the deficiencies of 
human laws, and lend an essential aid to the administration 
of justice. . . . The Bible is adapted to the wants and in- 
firmities of every human being. No other book ever ad- 
dressed itself so authoritatively and so pathetically to the 
judgment and moral sense of mankind. . . . The diffusion 
of the Bible is the most efi'ectual way to civilize and human- 
ize mankind ; to purify and exalt public morals ; to give 
efficacy to international and municipal law" ; to enforce tem- 
perance, etc.; to improve all the relations of social and do- 
mestic life. 

KITTO A REMARKABLE BOOK. 

The Bible is the most remarkable work in existence. In 
libraries of the learned are seen books of extraordinary an- 
tiquity, and curious and interesting from the nature of their 



THE BIBLE. 1 37 

contents; but none approaches the Bible in point of age, 
while certainly no production has any pretensions to rival it 
in dignity of composition or the important nature of the 
subjects treated in its pages. 

KRUGER'S SUNDAY BIBLE-READINGS. 

Every one who knows Pretoria knows the church opposite 
the presidency, wherein upon almost every Sunday Paul 
Kruger may be found employing both eloquence and earnest- 
ness in throwing the light of his own personal experiences 
on the lessons of the only book which he cares to read. — 
The Union Gospel News, July 6, 1899. 

LADD THE BOOK OF OUR FATHERS. 

It was one of the many grand results of the Protestant 
Reformation that it brought the Bible near to and opened it 
up before mankind at large. ... It ceased to be buried in 
cloisters. The discovery made it possible to place a copy of 
it in the hands of every man. — G. T. Ladd, What is the Bible f 
pp. 481, 482. 

LADD^ — OUR OWN BOOK. 

This wonderful book is now brought out of the dead lan- 
guages and translated into the vernacular of every people, 
and multiplied a thousand-fold by printing-presses. The 
writers of Sacred Scripture speak from God to the human 
mind and heart. ... It has universal elements in it ; and it 
addresses the nature in which we all share. — Ibid., p. 482. 

LADD THE BOOK OF OUR CHILDREN. 

The Bible will become more and more the book of the 
race ; more and more a choice means of guiding and inform- 
ing humanity. It is destined to become the book of the 
world ; for it is divinely prepared and adapted as the instru- 
ment of redeeming the world through Christ. — Ibid., pp. 482, 
483 (ext.). 

LANDOR ITS LITERARY QUALITIES. 

I am glad to witness your veneration for a book which, to 
say nothing of its holiness or authority, contains more speci- 



1 3 8 FAITHS OF FAMO US MEN. 

mens of genius and taste than any other volume in exist- 
ence. — W. Savage Landor. 

LANGE THE BOOK OF LIFE. 

The Bible is the Book of Life, written for the edification 
of all ages and nations. No man who has felt its divine 
beauty and power would exchange this one volume for all 
the other literature of the world. 

LEE (general R. E.) RANKS IT HIGHEST. 

The Bible is a book in comparison with which all others, 
in my eyes, are of minor importance, and which in all my 
perplexities and distresses has never failed to give me light 
and strength. 

LESSING THE ENLIGHTENER. 

The books of the New Testament ... for seventeen hun- 
dred years have occupied the human understanding more 
than all other books. More than all other books they have 
enlightened it. — J. G. E. Lessing, The Education of the Human 
Race. 

LEVY (rabbi) THE INSPIRER. 

The best literature of thirty centuries is found in the Bible. 
Warriors have fought for it ; martyrs have died for it. . . . 
This book has destroyed tyranny. . . . It fired the eloquence 
of Chrysostom. ... It suggested the poems of Milton. It 
inspired the pictures of Raphael, the sculptures of Angelo, 
the music of Mendelssohn and Handel. — J. L. Levy. (See 
also Farrar.) 

LIDDON (canon) A BOOK FOR ALL. 

This is the most interesting book in the world — to the 
poet, the philosopher, the lover of the picturesque and of the 
marvelous, the archeologist, the man of letters, the man of 
affairs. To each of these it has much to say that he will 
find nowhere else. 



THE BIBLE. 1 39 

LI HUNG CHANG A BIBLE-READER. 

(Letter from Dr. Holtman of Peking.) At a recent visit 
which I made to his Excellency I found him reading the 
New Testament. The old gentleman was so intent on his 
reading that he did not notice me for several minutes. As a 
servant took the book from his hands, he ^id, " Don't carry 
it to the library ; take it to my bedroom table ; I wish to 
look at it again." 

LINCOLN TO THE COLORED MEN. 

In regard to the great Book I have only to say that it is 
the best book that God has given to man. All the good from 
the Savior of the world is communicated in this Book. I 
return to you my sincere thanks for this elegant copy of the 
great Book of God. 

Locke's concise definition, etc. 

The Bible has God for its author, truth for its matter, salva- 
tion for its end. . . . Few covet to be mighty in the Scrip- 
tures, though convinced that their great concern is enveloped 
in them. ... In morality there are books enough written 
both by ancient and modern philosophers ; but the morality 
of the Gospel doth so exceed them all that to give a man a 
full knowledge of true morality I shall send him to no other 
book than the New Testament. 

lorimer's most fully inspired book. 

Whilst I am prepared to reverence the signs of God in any 
sacred book, there are adequate reasons for maintaining that 
the Bible contains the completest, the most fully inspired and 
the best authenticated revelation ever given to the race. All 
others are as stars in comparison with the sun. — /sms, p. 124. 

Luther's early knowledge of bible. 

When I was young I read the Bible over and over and 
over again, and was so perfectly acquainted with it that I 
could in an instant have pointed to any verse that might 
have been mentioned. — Table Talk, p. 15. 



I40 FAITHS OF FAMOUS MEN. 

Luther's late knowledge of bible. 

I was twenty years old before I had ever seen the Bible. 
I had no notion that there existed any other Gospels or 
Epistles than those in the service. At last I came across a 
Bible in the library at Erfurt, and often used to read it . . . 
with increasing wonder. — Preface of Table Talk, p. xxvii. 

LUTHER MAKES OLD TESTAMENT PROPHETS SPEAK GERMAN. 

I sweat blood and water in my efforts to render the Prophets 
into the vulgar tongue. Good God ! What a labor to make 
these Jew writers speak German. They struggle furiously 
against giving up their beautiful language to our barbaric 
idiom. It is as though you would force a nightingale to forget 
her sweet melody and sing like a cuckoo. — Table Talk (Memoir 
XCI.). See also Carlyle and B. Taylor on Luther's Version. 

LUTHER HOLY GHOST A SIMPLE WRITER. 

The Holy Ghost is by far the most simple writer in heaven 
or on earth ; therefore his words can have no more than one 
most simple sense, which we call the scriptural or literal 
meaning. 

MACAULAY PURE ENGLISH IN AUTHORIZED VERSION. 

The English Bible — a book which, if everything else in our 
language should perish, would alone suffice to show the whole 
extent of its beauty and power. . . . Whoever would acquire a 
knowledge of pure English must study King James's Version 
of the Scriptures. 

Mahomet's koran (synopsis). 

Chapter I. contains four and one-half lines. Chapter II. 
(entitled " The Cow ") contains twenty-two pages, and was 
"revealed partly at Mecca and partly at Medina." One 
chapter treats of " The Spider," and another of " Iron," while 
another is entitled "The Afternoon." In the twenty-second 
chapter is the following anathema : " They who believe not 
shall have garments of fire ; and boiling water shall be poured 



THE BIBLE. 14 1 

on their heads, and their skins shall be beaten with maces of 
iron." (See elsewhere Carlyle on the Koran.) 

MANGASARIAN THE DEATHLESS PAGES. 

(Extract of Sermon on " The Bible," preached in Phila- 
delphia.) It has turned the world upside down. It has 
created a new epoch and reared the most glorious civiliza- 
tion. No other book has exerted the power and influence 
which have gone forth from the deathless pages of the Chris- 
tian Scriptures. To-day it is translated into every human 
speech, repeated in 1,000,000 pulpits, girdling the world 
with its divine music, and feeding the hunger of mankind. 
0, Word of God, what attacks have been made on thy pages! 
What cruel slander has been spoken of thee ! What sharp 
arrows have been hurled at thee ! But not one iota of thy 
charm or sweetness has been lost. In thy presence our tears 
become telescopes of faith. What power there is in thee to 
sweeten toil, to rest the troubled breast, to strike sparks upon 
the languishing soul to light the path to the tomb, and thence 
to the realms of joy beyond ! 

MAURY FINDS A FIRM PLATFORM. 

I have always found in my scientific studies that when I 
could get the Bible to say anything upon the subject, it 
afforded me a firm platform to stand on. — M. F. Maury 
(Admiral). 

m'gIFFERT THE BIBLE AS A CREED. 

May it not be that when the Church shall attempt to formu- 
late a universal creed it will find the Word of God — ready- 
made to its hand — a fitter symbol than it can itself produce ? 
And may it not be that, instead of confining itself to a partial 
and incomplete statement of its truths, it will adopt as its 
all-sufficient, because all-inclusive, standard that Word of 
God contained in the Scriptures of the Old and New Testa- 
ments which is already accepted by all Christians? — Arthur 
C. McGififert, April, 1900. 



142 FAITHS OF FAMOUS MEN. 

MEYER THE BIBLE AND THE BATHTUB. 

When people have lost enjoyment in the Word of God, 
this is no reason why they should relinquish its study. 
They may lose all enjoyment in their morning ablutions, 
but that is no reason why they should not bathe. A man 
should go on reading because of the almost unconscious 
effect that the Bible may have upon his inner life, and be- 
cause he may thereby learn to love it. — F. B. Meyer, The 
Northfield Year Book, p. 232. 

MILLER— THE GEOLOGIC PROPHECIES. 

These latent scientific prophecies seem to have been so 
deeply imbedded in the sacred text that the world has not 
seen them hitherto, nor indeed could see them now, were it 
not that our advancing science is revealing them. The geo- 
logic prophecies, though they might have been read, could 
not be understood till the fulness of the time had come. It 
is only in the brighter light of increasing scientific knowl- 
edge that these grand old oracles of the Bible, so apparently 
simple, but so marvelously pregnant with meaning, stand 
forth at once cleared of all erroneous human glosses, and vin- 
dicated as the inspired testimonies of Jehovah. — Hugh Miller. 

MILTON THE SONGS OF ZION, ETC. 

There are no songs comparable to the songs of Zion, no 
orations equal to those of the prophets, no politics like those 
which the Scriptures teach. ... It is not hard for any man 
who hath a Bible in his hand to borrow good words and holy 
sayings in abundance. ... I shall wish that I may be reck- 
oned among those who admire and dwell upon them (the 
Scriptures). 

MITCHELL (d. G. '* IK MARVEL ") SPEAKS. 

Will this old Bible of King James's version continue to be 
held in the highest reverence ? From a literary point of 
view there can be no doubt that it will ; nor is there good 
reason to believe that, on literary lines, any other will ever 



THE BIBLE. 1 43 

supplant it — never one which will greatly mend that orderly 
and musical and forceful flow of language springing from 
English sources, chastened by Elizabethan culture. The old 
Book, by reason of its strong, sweet, literary quality, will 
keep its hold on most hearts and minds. 

MITCHELL (general O. M.) GOD's ASTRONOMY. 

The Bible furnishes the only fitting vehicle to express the 
thoughts that overwhelm us when contemplating the stellar 
universe. 

MOHAMMED. (SEE MAHOMET.) 
MOODY BIBLE NOT A BACK NUMBER. 

You needn't borrow any trouble about that old Book ; it is 
going to stand. Some people think that it is " a back num- 
ber ;" you and I will become back numbers ; but this Book 
is going to remain. The Word of God is just lighting up the 
nations of the earth. ... I would doubt my existence as 
quickly as I would the truth of that Book. — D wight L. 
Moody, The Northfield Year Book, p. 37. 

moon's CATHEDRAL ORGAN. 

There is scope in the varied themes of the Word of God 
for the grandest organ-utterances of language, and these 
bearing those themes should peal through the mighty cathe- 
dral of the world in tones which could not but thrill with re- 
sponsive vibrations the throbbing hearts of its many million 
worshipers. — G. Washington Moon. 

mormon, prefaces of book OF. 

Wherefore it is an abridgment, etc. ; written by way of com- 
mandment. . . . Written, and sealed up, and hid up unto the 
Lord . . . hid up to come forth in due time by the way of 
Gentile ; ... an abridgment taken from the Book of Ether. 
... Be it known unto all nations, kindreds, etc. . . . that 
we . . . have seen the plates which contain this record of the 
people of Jared, who came from the tower of which hath been 
spoken ; ... we also testify that we have seen the engrav- 



1 44 FAITHS OF FAMO US MEN. 

ings. . . . An angel came down from heaven, and he brought and 
laid before our eyes, that we beheld and saw the plates. . . . 
(Again) Joseph Smith, Jr., the translator, has shown unto us 
the plates of which hath been spoken, and many of the 
leaves ... we did handle with our hands. This we bear 
record . . . that the said Smith has shown unto us, for we 
have seen and hefted, and know of a surety that the said 
Smith has got the plates. (Signed by various persons.) 

MORMON, SELECTIONS FROM BOOK OF. 

(Nephi's Story.) In the first year of Zedekiah, king of 
Judah, my father having dwelt at Jerusalem in all his days ; 
and in that year came prophets, etc. . . . When my father 
had read and saw many marvelous things, he did exclaim 
many things unto the Lord. . . . My father beheld on the 
ground a ball of fine brass. Within were two spindles : the 
one pointed the way whither we should go. . . . We traveled 
nearly a south-southeast direction. . . . The voice of the 
Lord came that we should go into the ship. . . . The compass 
did fail to work. ... I took the compass and it did work 
whither I desired. (History by Alma.) I have somewhat 
to say concerning the thing which our fathers call a ball or 
director ; or our fathers called it liahona, a compass. The 
Lord prepared it. There cannot any man work after the man- 
ner of so curious a workmanship. ... If they (our fathers) 
had faith that God would cause that those spindles should 
point the way they should go, it was done. ... It was for 
them to give heed to this compass which would point them 
to the promised land. (Apology by Mormon's son.) After 
having made an end of abridging the account of the people 
of Jared, I had not supposed to have written more, but I have 
not as yet perished. . . . Hath miracles ceased ? etc. 

MORMON, ORIGIN OF BOOK OF. 

(According to Gentile view.) The " Book of Mormon " has 
been proved to be a literary plagiarism, being a free para- 
phrase of a romance (?) written by Rev. Solomon Spalding 
in 1816, the manuscript of which came into the possession of 



THE BIBLE. 1 45 

Joseph Smith, and he, sitting behind a curtain, dictated it 
to Oliver Cowdery, who, seated out of sight of the reader, 
wrote the matter as it was given to him. Smith pretended 
that the book was discovered to him by a revelation and dug 
up from the side of a hill not far from Palmyra, N. Y. . . . The 
claim was made by Smith that the writing on the plates was 
engraved in " reformed Egyptian," which he was unable to 
read until magic spectacles which he called his Urim and 
Thummim were given to him, enabling him both to read and 
translate into English. The spectacles and the metal plates 
have disappeared, and the story of the dictation makes toler- 
ably clear the manner in which the " Book of Mormon " had 
its origin. — St. Louis Globe-Democrat. 

MORMON, STATUS OF BOOK OF. 

(Utah Presbytery declaration.) The Mormon Church 
places the Book of Mormon and the Book of Doctrine and 
Covenants on a par with the Bible, and requires subscription 
to the inspiration and authority of those books as a condition 
of acceptance with God and of fellowship with His people. 
Their so-called revelations are put on the same level with the 
Bible, etc. 

MORSE NEGLECTED NOT HIS BIBLE. 

I love to be studying the guide-book of the country to 
which I am going. — Samuel F. B. Morse. 

MiJLLER'S 1782 LETTER ON THE NEW TESTAMENT. 

It occurred to me two months ago to take a look into the 
New Testament. I had not read it for many years, and 
before I took it in my hand I was prejudiced against it. 
How shall I express to you what I found therein ? The light 
which blinded Paul on his way to Damascus was for him not 
more wonderful, not more surprising, than was for me what 
I suddenly discovered there — the fulfilment of hopes, the 
perfection of philosophy, the explanation of revolutions, the 
key to all apparent contradictions of the physical and moral 

10 



1 46 FAITHS OF FA2I0 US MEN. 

world, life and immortality. All now is clear before my eyes. 
— See Luthardt, Fundamental Truths, Note 17, Lecture III. 

MULLER (gEORGe) READS IT THROUGH 100 TIMES. 

The first three years after my conversion I neglected com- 
paratively the Word of God. ... I have read, since then, 
the Bible through 100 times, and each time with increasing 
delight. AVhen I begin it afresh, it always seems like a new 
book to me. ... I look upon it as a lost day when I have 
not had a good time over the Word of God. 

HUNGER UNPREJUDICED HISTORY. 

It is only in the Bible that we find unprejudiced history, 
for the reason that it is taught incidentally. When we read 
Hume, we read Toryism ; or Macaulay, Whiggism ; and thus 
nearly all history is shot through with human prejudice, 
and wears the limitations of a single mind. But the Bible 
simply reflects the ages ; they shine through its pages by their 
own light. It gives us the secret of history ; it tells us why 
and for what the nations have existed ; and shows us whither 
they are tending. This is what a true student of history 
desires to learn — not how the forces were marshaled at Water- 
loo, but by what force and toward what goal humanity is 
moving. — T. T. Hunger in The Christian Union. 

NAPOLEON AMONG BIBLE STUDENTS. 

The Bible contains a complete set of facts and of historical 
men to explain time and eternity, such as no other religion 
has to offer. Everything in it is grand and worthy of God. 
Even the impious themselves have never dared to deny the 
sublimity of the Gospel, which inspires them with a sort of 
compulsory veneration. All systems of morality are fine. 
The Gospel alone has exhibited a complete compendium of 
the principles of morality divested of all absurdity. . . . 
Book unique ! Who but God could produce that idea of 
perfection, equally exclusive and original ? The Gospel is 
not merely a book ; it is a living power surpassing everything 
else. See upon this table this Book of books. I never omit 



THE BIBLE. 1 4/ 

reading it, and I read it daily with fresh delight. Nowhere 
else is to be found such a series of beautiful ideas and admir- 
able moral maxims, which pass before us like the battalions 
of a celestial army ! The soul can never go astray with this 
Book for its guide. 

NEWMAN (cardinal) THE GREAT BOOK. 

Its light is like the body of heaven in its clearness ; its 
vastness like the bosom of the sea ; its variety like scenes in 
nature. — J. H. Newman. 

NEWTON THE SUBLIMEST PHILOSOPHY. 

We account the Scriptures the most sublime philosophy. . . . 
I find more sure marks of authenticity in the Bible than in 
any profane history whatever. ... Sir (to Halley), you have 
never studied these subjects. Do not disgrace yourself as a 
philosopher by presuming to judge on questions which you 
never have examined. — Sir Isaac Newton. 

OBERLIN THE BIBLE AS BREAD. 

As bread accompanies all our meals all through our lives, 
so ought the reading of the Word to accompany all our 
studies. 

OLIPHANT (mRS.) BIBLE STORIES, ETC. 

The child of to-day wants no better entertainment than the 
story of Joseph and his brethren, which is told in every 
language, and never fails to touch the simple heart. The 
Psalms, which began with David, breathe forth the deepest 
emotions of our race to-day. The wisdom which throughout 
all the East bears the name of Solomon has never been out- 
passed by any successor. 

PARKER (j.) TESTING THE BIBLE. 

Which book has done the most for liberty, justice, progress? 
Which book has most persistently branded, defied and 
threatened every form of tyranny ? Which book has spoken 
with the truest pathos to the wounded and sorrowing heart ? 



1 48 FAITHS OF FAMO US MEN. 

The test is fair; the words and works are before you — judge 
them. — Ecce Dens. 

PARKER (t.) eloquent IN ITS BEHALF. 

This collection of books has taken such a hold on the 
world as has no other. It is read of a Sabbath in all the 
pulpits in our land. The sun never sets on its gleaming 
page. It is woven into the literature of the scholar, and it 
colors the talk of the street. It blesses us when we are born ; 
it gives names to half Christendom. Men are married by 
Scripture. Our best of uttered prayers are in its storied 
speech. Men rest on it their dearest hopes. . . . There is 
not a boy on all the hills of New England ; not a girl born in 
the filthiest cellar which disgraces a capital of Europe, and 
cries to God against the barbarism of modern civilization; 
not a boy nor a girl, all Christendom through, but that their 
(his or her) lot is made better by that great Book. — Theodore 
Parker. 

PATTON WANTS MORE THAN THE BINDING. 

What is fair for one is fair for another. When I ask that 
my verifying faculty be allowed the privilege of eliminating 
from the Bible what I do not like, I am fair enough to say 
that my next door neighbor may have the same privilege. 
It may turn out that his eclecticism has not hit upon the 
same thing to take out or to keep in as mine has. Now when 
we have all taken out what we do not think could have come 
from God, I should like to know how much of the Bible would 
be left except that for which the bookbinder is responsible ! 
— F. L. Patton, The Northfield Year Book, p. 64. 

PATTON THE GOSPEL ELEVATED RAILROAD. 

It was no great credit to men that they called in question 
the authenticity of the four Gospels ; but how their skepti- 
cism has stimulated scholarly inquiry and strengthened the 
defenses of the Gospel narratives ! When the elevated rail- 
road was first started in New York, the people were a little 
timid about riding on it; so the proprietors of the road took 



THE BIBLE. 149 

great pleasure in apprising the public of the fact that this 
road had been subjected to a most abnormal and enormous 
tonnage, and that consequently people of ordinary weight 
might deem themselves quite safe in traveling over it. I feel 
the same way about the four Gospels — that I can take my 
way to heaven, above the din and dust of daily life, because 
this elevated road has had all Germany upon it, and it has 
given no sign of instability. 

payson's bibleless world. 

Destroy this Volume, and you take from us everything 
which prevents existence from becoming of all curses the 
greatest ; you blot out the sun, dry up the ocean, and take 
away the atmosphere from the moral world ; and degrade 
man to a situation from which he may look up with envy to 
that of the brutes that perish. Scarcely can we fix our eyes 
upon a single passage in this wonderful book which has not 
afforded comfort and instruction to thousands, and been wet 
with tears of penitential sorrow or grateful joy from eyes that 
will weep no more. 

PEDRO (dOM) a lover OF THE BIBLE. 

I read it every day ; and the more I read it, the more I 
love it. There are persons who do not love the Bible. I do 
not understand them. I love it ; I love its simplicity and its 
reiterations of the truth. 

peel's OLD BOOK FOR NEW LANDS. 

We are laying the foundation for new societies. ... If at 
first there be no pains taken to instil the principles of true 
religion, the inhabitants may become pests to all around 
them, . . . but if we sow the truth of real religion, hereafter 
this land may claim the proud distinction of having propa- 
gated the knowledge and Word of God, and of having laid 
the foundation not only of great but moral kingdoms.— Sir 
Robert Peel. 



1 5 O FAITHS OF FAMO US MEN. 

PEXX SPEAKS FOR THE " QUAKERS." 

I declare to the world that we believe the Scriptures to 
contain a declaration of the mind and will of God ; . . . that 
the}^ are to be read, believed in, and fulfilled. . . . They are 
a declaration of heavenly things. We accept them as the 
words of God himself; and by the assistance of his Spirit 
they are read with instruction and comfort. 

PHELPS (mRS. E. S. p. W.) SPEAKS FOR ALL. 

Xo human histor}" has received and endured the critical 
strain which has been brought to bear upon the Christian 
Scriptures. We are to regard the Bible not as a splendidly 
wrought sarcophagus, but as the bed of a deep ocean wherein 
is hid treasure that the life of a man or a race may dive for 
and not exhaust. — The Struggle for Immortality^ pp. 98, 100 
(by Elizabeth Stuart Phelps Ward). 

PHILLIPS (wEXDELL) FOR PROTESTANTS. 

The answer to the Shaster is India; the answer to Con- 
fucianism is China ; the answer to the Koran is Turkey ; the 
answer to the Bible is the Christian civilization of Protestant 
Europe and America. 

PIERSOX BIBLE AS TOOL-CHEST. 

The Bible is Clod's tool-chest. It is one of these patent 
tool-chests which contains every kind of tool. The Word of 
God is adapted to every purpose. — A. T. Pierson, The North- 
field Year Book. 

POLLOK god's candle. 

Most wondrous Book ! bright candle of the Lord ! 

Star of eternity ! the only star 

By which the bark of man could navigate 

The sea of life, and gain the coast of bliss 

Securely. 

POLLOK god's SIGNATURE. 

This Book, this holy Book, on every line 
Marked with the seal of high Divinity — 
On every leaf bedewed with drops of love 



THE BIBLE, 151 

Divine, and with eternal heraldry 

And signature of God Almighty stamped 

From first to last. 

POPE SCRIPTURAL STYLE. 

The pure and noble, the graceful and dignified simplicity 
of language is nowhere in such perfection as in the Scriptures. 

PORTER THE BOOK OF THE CENTURIES. 

The Scriptures having been written at different periods 
and in divers languages, requiring for their interpretation the 
aid of knowledge that is always increasing, not only may but 
must give forth fresh light with each new century. — Noah 
Porter, Sermon on " Religious Progress " in The Independent. 

RENAN THE LAND AND THE BOOK. 

The striking agreement between the texts and the places, 
the marvelous harmony of the Bible ideas with the country 
which serves them for a frame, was to me a revelation. . . . 
The more I have reflected on it, the more I have been led to 
believe that the four texts (of the Gospels which are) received 
as canonical, bring us very near to the age of Christ ; if not in 
their last edition, at least in the documents that compose 
them. Pure products of Palestinian Christianity, exempt 
from Hellenistic influences, the Gospels are, in my opinion, 
an immediate echo of the first Christian generation. 

ROBERTSON'S RETROSPECTION. 

The Bible has been to the world what no other book has 
been to a nation. States have been founded on its principles. 
Men hold the Bible in their hands when they give solemn 
evidence affecting life, etc. ... If a prayer or hymn has been 
enshrined in the heart of a nation, you find its basis in the 
Bible. . . . This Word of God has held nations spellbound for 
thrice one thousand years. — F. W. Robertson, Sermons, p. 
839. 

ROCHESTER THE BOOK's DEFAMERS. 

A bad heart is the great objection against the tloly Book. 
— The Earl of Rochester. 



I 5 2 FAITHS OF FAJIO US JIFX. 
ROGERS WHAT IT 15 NOT. 

The Bible is not such a book as man would have made if 
he could, or could have made if he would. — Henry Rogers. 

rothe's experienxe \VITH IT. 

What most impresses the right reader of the Bible is this : 
that in it and nowhere else the Christian religious truths 
which he has longest confessed come to him as with super- 
natural light, with such transparent purity, such majestic 
and commanding authority, that he finds himself immedi- 
ately convinced of their reality and obliged to give himself 
up to them. — Zur DogmatiJ:. 165. 

ROUSSEAU IS struck BY ITS MAJESTY, 

Peruse the books of philosophers with all their pomp of 
diction : how meager, how contemptible are they when com- 
pared to the Scriptures I ... I must confess to you that the 
majesty of the Scriptures strikes me with astonishment (or 
admiration): the holiness of the Evangehsts speaks to my 
heart, and (the narrative) has such striking characteristics of 
truth, and is. moreover, so perfectly inimitable; that if it had 
been the invention of men. the inventors would be greater 
than the greatest of heroes. . . . This divine book (the Bible 
as a whole), the only one which is indispensable to the Chris- 
tian, needs only to be read with reflection, to inspire love for 
its Author and the most ardent desire to obey its precepts. 

RUSKIX'S mother's BIBLE. 

All that I have taught of Art. everything that I have writ- 
ten, whatever greatness there has been in any thought of 
mine, whatever I have done in my life, has simply been due 
to the fact that when I was a child, my mother daily read 
with me a part of the Bible, and daily made me learn a part 
of it by heart. . . . This I count the one essential part of 
my education. 

RUSKIN to pall MALL GAZETTE. 

It is the grandest grouji) of writings in the world, put into 
the grandest language of the world : translated afterward 



THE BIBLE. 1 53 

into every language of the Christian world ; and is the guide 
of all the arts and acts of that world which have been noble, 
fortunate and happy. . . . And by consultation of it . . . 
you may learn what you should do. . . . My excuse (for the 
familiar use of sacred words) must be my wish that those 
words were made the ground of every argument and the test 
of every action. We have them not often enough upon our 
lips, nor deeply enough in our memories, nor loyally enough 
in our lives. — John Ruskin. 

RUSSELL THE BOOK'S SURVIVAL. 

The Bible is the oldest book in existence ; it has outlived 
the storms of many centuries. Men have tried every means 
to banish it from the earth ; they have hidden it, burned it; 
they have made it a crime punishable with death to own it; 
but still it lives. To-day, while many of its foes sleep in 
death, and hundreds of volumes which were written to over- 
throw its influence are forgotten, the Bible has found its way 
into every nation and language of earth ; over two hundred 
different translations having been made. The fact that it 
has survived so long, notwithstanding such unparalleled 
efforts to destroy it, is at least strong circumstantial evidence 
that the great Author whom it claims has also been its pre- 
server. — C. T. Russell, Millennium Dawn, p. 38. 

RYDER GRANDEUR OF THE OLD TESTAMENT. 

If there are to be found anywhere conceptions of the Deity 
and of the universe more remarkable for their sublimity and 
grandeur than are met with in the sacred books of the Jews, 
I do not know where to find them. — William Henry Ryder. 

SAYCE THE WORLD's SACRED BOOKS. 

I have read a great deal of the other sacred books of the 
world, and I fail to find in them that spirituality which is 
able to adapt itself to the enlarging needs of men. 

SCHAFF THE BOOK WITH NO RIVAL. 

Viewed merely as a literary production, the Bible is a 
marvelous book and without a rival. All the libraries of 



I 54 FAITHS OF FAMO US MEN. 

theology, philosophy, history, antiquities, law and policy 
would not furnish material enough for so rich a treasury of 
choicest gems of human genius, wisdom and experience. 

SCOTT THE IGNORANT STUDENT. 

The most diligent student cannot in the longest life obtain 
an entire knowledge of this one Volume ; he will at last leave 
the world confessing that the more he studied the Scriptures, 
the fuller conviction he had of his own ignorance and of their 
inestimable value. — Sir Walter Scott. 

scott's poetry on the bible. 

Within this ample volume lies 
The mystery of mysteries ; 
Happiest they of human race 
To whom their God has given grace 
To read to fear, to hope, to pray, 
To lift the latch, to force the way ; 
And better had they ne' er been born 
That read to doubt or read to scorn. 

scott's last words (to lockhart). 

Scott on his deathbed at Abbotsford asked Lockhart to 
read to him. "What book shall I read?" asked Lockhart. 
And Sir Walter replied, " Why do you ask that question? 
There is but one book ; bring me the Bible." 

scott's words per AGNES MITCHELL. 

Fetch me the Buke, dear Lockhart, 

And gie me ane sweet ward. 

What buke ? There is nae ither, — 

The Life o' th' Incarnate Laird ; 

I feel the shadows creepin' ! 

My licht' s nae burnin' lang ; . 

Sae read frae the blessit Gospels 

A bit, chiel, ere I gang ; 

Fin' whaur He helpit the needy, 

His pity wi' His micht ! 

O, my soul's fair hungry, Lockhart, 



THE BIBLE. I 55 

SEISS THE OLDEST BOOK. 

It is the oldest of books. Its histories go back to the begin- 
ning of the race. Its first grand sections were read in sacred 
assemblies nearly 1000 years before Thales, Pythagoras and 
Confucius. David sung before Homer recited his verses . . . 
or Lycurgus gave laws. Dozens of its documents were com- 
plete 100 years before Athens had a public library, and 
numbers of the ancient prophets had ended their messages 
before Socrates and Plato propounded their philosophies. 
. . . The Scriptures are from about forty different writers, 
with 1500 or more years between the first and the last. — Right 
Life, p. 259. 

SEWARD humanity's HOPE. 

I do not believe that human society ever has attained or ever 
can attain a high state of intelligence, virtue, security, liberty 
or happiness without the Holy Scriptures. . . . The whole 
hope of human progress is suspended on the ever-growing 
influence of the Bible. — William H. Seward. 

Shaftesbury's test of scripture. 

Try the Scriptures intellectually merely, and you will en- 
counter difficulties which will darken your perception of 
truth. Try them by the heart, and you will encounter such 
a flood of conviction, etc., that your difficulties will vanish. — 
Life and Works, by Hodder, Vol. III., p. 19. 

SHAFTESBURY AN ''EFFETE " BIBLE. 

They tell us that the Bible is eff'ete ! . . . and that we must 
have some new influence to guide man ! Do the Neologists 
themselves think it eff'ete ? If so, why do they sweat and toil 
over the midnight lamp for the purpose of destroying it? It 
is effete as God is eflfete, the same yesterday, to-day and for- 
ever. — Life of the Seventh Earl, Vol. I. 

shakspere's bible quotations. 

There are in Shakspere's works more than 550 Biblical 
quotations, allusions, etc. . . . He quotes from 5^ of the (66) 



I 5 6 FAITHS OF FAMO US MEN. 

Biblical books, and not one of his 37 plays is without a Scrip- 
tural reference. — Bishop Wordsworth's Shakspere and the Bible. 

SHAW (h. W. ''josh billings") HIS FAITH. 

I believe the Bible, all of it ! The very things I don't 
understand I believe the most of all. I would not exchange 
my faith for any man's knowledge. 

SHEDD THE NON-INSPIRATION OF ANON. 

If — as one asserts — " the great mass of the Old Testament 
was written by authors whose names are lost in oblivion," it 
was written by uninspired men. . . . This would be the in- 
spiration of indefinite persons like Tom, Dick and Harry, 
whom nobody knows, and not of definite historical persons 
like Moses and David, Matthew and John, chosen of God by 
name and known to men. — The New York Observer, April 16, 
1891. 

silliman's magna charta. 

The Bible is the grand charter of man's political and civil 
equality, liberty and order. It is the guardian and the only 
adequate protector of his social happiness. Should the 
human race ever come fully under its influence, both national 
wars and personal dissensions would cease, and this world 
become a terrestrial paradise. — Benjamin Silliman. 

SIMPSON what it is NOT. 

Unlike other books, the Bible has neither preface nor intro- 
duction. Nor has it definitions, postulates, axioms, or ele- 
mentary theorems on which to build its science of theology, 
or to prepare its students for its higher revelations or develop- 
ments. Its first words bring us face to face with eternity 
and divinity. — Bishop Simpson. 

SMITH (j. cotton) THE DAYS OF 17/6. 

Perceive the fruits of early Biblical instruction, and learn 
the value of the Bible in the day of adversity. Behold an 
American Congress deliberating on the means of obtaining 
copies of the Sacred Volume for their destitute fellow-citizens. 



THE BIBLE, I 5/ 

Perceive the invincible spirit of a suffering people, plainly 
ascribable to an early and deeply impressed acquaintance 
with the Bible, through the medium of maternal faithfulness 
and the common school. 

SMITH (w. Robertson) — god's utterances. 

Of this I am sure : that the Bible speaks to the heart of 
man in words that can only come from God. No historical 
research can deprive me of this conviction or make less 
precious the Divine utterances that speak straight to the heart. 

SMYTH THE WORK OF THE ETERNAL. 

After all the work of the critics, the Bible still remains — the 
great, sublime, enduring work of the Eternal who loves right- 
eousness and hates iniquity. — Newman Smyth, Old Faiths in 
New Light, p. 31. 

Smyth's Japanese boy. 

A boy in Japan once found a leaf of a Bible, and it led him 
across the ocean in search of the Christian's God. He learned 
our language ; and as the historical Christian records (Gos- 
pels) were brought to his knowledge, his mind seemed to pass 
through what was a new creation. That boy, become now a 
Christian man, has gone back to Japan as a missionary, and 
has lived to see his own parents destroy their idols, under the 
influence of the same historical testimony to God in Christ. — 
The Orthodox Theology of To-Day, by Newman Smyth, p. 47. 

STURGEON A LIBRARY IN ITSELF. 

In case the famine of books should be sore in the land, 
there is one book which you all have, and that is the Bible. 
In the Bible you have a perfect library, and he who studies 
it thoroughly will be a better scholar than if he had devoured 
the Alexandrine Library entire. . . . The Bible is its own 
best illustrator. If you want anecdote, simile, allegory or 
parable, turn to the sacred page. Scriptural truth never 
looks more lovely than when adorned with jewels from her 
own treasury. 



I 5 8 FAITHS OF FAMO US MEN. 

SPURGEON THE MAN OF ONE BOOK. 

William Romaine in the latter part of his life put away all 
his (other) books, and read nothing but his Bible. He was 
a scholarly man, yet he was monopolized by the one Book, 
and was made mighty by it. ... A man who has his Bible 
at his fingers' ends, and in his heart's core, is a champion in 
our Israel ; you cannot compete with him ; you may have an 
armory of weapons, but his Scriptural knowledge will over- 
come you. 

spurgeon's book of realities. 

The Bible is not a compilation of clever allegories or in- 
structive poetical traditions ; it teaches literal facts and re- 
veals tremendous realities. ... It will be an ill day for the 
church if the pulpit should even appear to endorse the skep- 
tical hypothesis that Holy Scripture is but the record of a 
refined mythology in which globules of truth are dissolved 
in seas of poetic and imaginary detaiL . . . Nobody ever 
outgrows Scripture ; the Book widens and deepens with our 
years. 

STANLEY (dean) THE BOOK's LASTINGNESS. 

One book alone — the Bible — has outlasted many genera- 
tions, because it embraces every variety of thought, every 
phase of society, and embodies the moral commandment of 
God, which applies to all conditions of life. 

stier finds a dying pillow. 

I know that what I read and possess in the Word will re- 
main when the world passes away, and that its slightest sen- 
tence will prove a better dying pillow than all else that man 
could conceive or possess. 

STORRS AT BIBLE SOCIETY JUBILEE. 

There is not a note of human emotion, from the plaint of 
despondency or the wail of despair, up to the noblest Chris- 
tian war-hymn — yea, up to the very Te Deum of saints cele- 
brating the final attainment of heaven — that is not some- 
where sounded in the Bible. . . . When you can prove to 



THE BIBLE. I 59 

me that man has built the mountains . . . and covered the 
earth'with a mud that he has manufactured for soil, then you 
can prove to me that the Bible with its oneness and variety, 
its production extending over fifteen hundred years, with its 
last verse answering to its first across the dreary drift of the 
ages, has come to us from man. — Richard Salter Storrs. 

STORRS TRUTH OF GOSPEL STORY. 

The story of the New Testament is to me the truest histor}^ 
in the world. Beyond every other it is self-verifying ; by 
the utter natural simplicity of its style while setting forth 
the most astonishing facts, such facts as fancy or fiction 
would inevitably have treated with artificial ostentation, in 
a labored and hysterical fashion ; by the freedom with which 
commonest incidents, familiar talk, are set side by side with 
superlative marvels ; by the inimitable perfection with which 
four primary narratives unite in exhibiting a wholly trans- 
cendent character and life which had no precedent and have 
had no parallel ; by the spirit of vigilant yet impassioned 
sincerity which breathes through all the consenting histories ; 
and by their progress through miracle and theophany toward 
a climax not of visible victory but of unanticipated wounds 
and death. The contemporaneous acceptance of this aston- 
ishing record by men like Paul — acute, disciplined, unbe- 
lieving at first, who had personally known the historians, 
who sacrificed everything for his conviction and flung his 
whole life into incessant victorious contest for the truth of 
the gospel statements — becomes a significant witness for 
them. — R, S. Storrs, Golden Jubilee Sermon^ 1896. 

STORRS BASIS OF CHURCH AND CIVILIZATION. 

They afford the only possible basis for the establishment 
of the church coming out from the midst of a hostile theoc- 
racy, infused with a wholly peculiar life, and expecting to 
conquer an inimical world by the sublime story of Advent, 
Cross, and Resurrection, which was its only earthly instru- 
ment. It was thus attested afterward by the martyrs of the 
Church who had heard and who believed it with a faith 



1 60 FAITHS OF FAMO US MEN. 

which dungeon and stake, arena and cross could no more 
conquer than they could break sunbeams. The moral dem- 
onstration of it is thus builded fundamentally into the new 
civilization of the world. It is at the base of ail our letters, 
arts, freer governments, finer humanities. Christendom is 
the witness to a something wholly surpassing whatever had 
been previously known in the world, in the forces which 
formed it. If, therefore, anything is true in the past, this 
must be true ; and the un wasting benign force which it still 
exerts upon multitudes uncounted, of noblest minds, hearts 
and lives, becomes an argument for it of absolutely impera- 
tive power. If I doubted this story of the coming, the nature 
and the life of Christ, I see not what would remain fixed in 
my conviction. I might as easily be persuaded afterward 
that the earth is a bubble — without solidity — that the stars are 
gilt spangles in the sky, that life itself is a fantastic dream. 
— Idem., Ibid. 

STORY (chief justice) THE BOOK AN UMPIRE. 

Let us cling to the Bible. Let us proclaim with Milton 
that neither traditions nor councils, nor canons of the visible 
Church, much less edicts of any civil magistrate or session, 
but the Scriptures only, can be the final judge. 

STOWE LIKENS CRITICS TO SWINE. 

After all these assaults and speculations, the honest old 
Bible stands just where it did before, speaks the same lan- 
guage, exerts the same influence, and emits the same heavenly 
radiance. . . . And now with an unmutilated, unimpeachable 
Bible in our hand, we, like our fathers, can march through 
the world with our heads erect and a joyful courage, bidding 
defiance to Satan and wicked men. ... I do not believe 
that sound philosophy requires me to see the Holy Gospel 
treated by an irreverent critic as the greedy swine would 
treat a beautiful field of growing corn. I do not believe that 
an irreverent, ungodly critic is the man to do justice to the 
Gospels or to tell the truth about them fairly in any sense. 



THE BIBLE. l6l 

— Calvin E. Stowe, Origin and History of the Boohs of the Bible. 
pp. 254, 255, 301. 

SWIFT (dean) as a judge OF ENGLISH. 

The translators of the Bible were makers of our English 
style much fitter for that work than any we see in our present 
writings. The which is owing to the simplicity that runs 
through the whole. 

swing's appreciation of MATTHEW V., ETC. 

What our age most needs is a Bible well worn in that part 
which contains the Sermon on the Mount. — Truths for To-Day. 

TALMAGE MENDERS OF THE BIBLE. 

A pulpit in New York recently set forth the idea that the 
Scriptures ought to be expurgated, and the inspiration of 
much of the Bible has been denied. Among other striking 
statements are these : that Genesis is ... a successive layer 
of traditions* thought out centuries before ; that the book of 
Daniel is not in the right place ; that the whole Bible has 
been improperly chopped up into chapters and verses, etc. 
He does not believe the beginning of the Bible, nor the close 
of it, nor anything between, as fully inspired of God ; and 
there are those who re-echo the sentiment. 

TALMAGE IS STAGGERED BY NOTHING. 

There is nothing in the Bible that staggers me. . . Start- 
ing with the idea that God can do anything, here I stand, 
believing in a whole Bible, from lid to lid. . . . God was so 
careful to have us have the Bible in- just the right shape that 
we have 50 MS. copies of the New Testament 1000 years old. 
. . . Assaulted, spit on, torn to pieces and burned, yet still 
adhering; the Bible to-day (is) in 300 languages, confronting 
four-fifths of the human race in their own tongue ; 300,000,000 
copies of it are now in existence. ... I demand that the 
critics of the Bible go clear over where they belong, on the 
Devil's side. — Sermon on Mending the Bible. 

11 



1 62 FAITHS OF FAMOUS MEN. 

TAYLOR (bayard) LUTHER's VERSION. 

Luther dropped the theological style, and sought among 
the people for phrases as artless and simple as those of the 
Hebrew writers. Not a sentence of the Bible was translated 
until he had sought for the briefest, clearest and strongest 
equivalent to it. Luther translated the Bible eighty years 
before our English Version was produced. I think Luther's 
Bible decidedly superior to our own. . . . Ten years, from 
1522 to 1532, he devoted to the work. We can only appre- 
ciate his wonderful achievement by comparing it with any 
German prose before his time. 

TAYLOR (jEREMY) BIBLE-READING. 

Do not hear or read the Scriptures for any other end but 
to become better in your daily walk and to be instructed in 
every good work, and to increase in the love and service of 
God. — Holy Living, IV., 4. 

TAYLOR (WILLIAM M.) THE ONE-BOOK MAN. 

The man of one book is always formidable ; but when that 
book is the Bible, he is irresistible. 

TAYLOR (zACHARY) TO THE LADIES. 

It was for love of the truths of this great and good Book 
that our fathers abandoned their native shores for the wilder- 
ness. Guided by its wisdom, they founded a government 
under which we have grown from 3,000,000 to more than 
20,000,000 of people. — (On receiving a present of a Bible.) 

Tennyson's use of holy writ. 

Save for my daily range 
Among the pleasant fields of Holy Writ, 
I might despair. 

(There are in Tennyson's works 460 quotations from or 
allusions to the Bible.) 



THE BIBLE. 1 63 

TOCQUEVILLE BIBLE CHRISTIANITY. 

Bible Christianity is the companion of Liberty in all its 
conflicts, the cradle of its infancy, and the Divine source of 
all its claims. — De Tocqueville. 

TOWNSEND god's STEREOTYPE. 

The inspired Word will live forever. God has guarded the 
Scriptures in the past, and will guard them in the future, as 
the apple of his eye. They have been stereotyped by Provi- 
dence. The history of their preservation is marvelous. . . . 
Never in the history of the world have writings been kept 
with such scrupulous exactness, though they recorded the 
revolts of the nation and rebuked the sins of the people. — 
Credo, p. 18. 

translator's quaint PREFACE, 161I. 

It is a whole army of weapons, a whole paradise of trees, 
a shower of heavenly bread, a whole cellarful of oil vessels, 
a physician's shop of preservatives, a treasury of the most 
costly jewels, a fountain of most pure water. (Extract.) 

trench's oneness of the bible. 

In the first three chapters of Genesis we have creation, 
paradise, and apostasy ; then, through all the succeeding 
books, conflict unspeakable, a protracted dreadful struggle, 
till in the last three chapters of Revelation we have the new 
creation, paradise regained, the final victory over sin and 
Satan and every form of evil. — Archbishop Trench. 

TRUMBULL THE POLYCHROME BIBLE. 

It claims to be a Bible '' for the people." Its projectors 
say, " The Polychrome Bible is translated into the language 
of to-day, and the chief aim has been to make its meaning 
clear and intelligible, so 'that he who runs may read.'" 
(Hab. II., 2, Authorized Version, " that he may run that read- 
eth it." — J. K. K.) . . . The worst thing to be said concern- 
ing the Polychrome Bible is that claims are made for it 
which do not correspond to the reality. The best thing to 



1 64 FAITHS OF FAMO US MEN. 

be said for it is that the reality does not correspond to the 
claims so made. . . . Within nine consecutive lines in the vol- 
ume on Judges (pp. 46, 47), five references do not correspond to 
the passages referred to. . . . Isaiah has been torn to pieces, 
and the parts rearranged in the classes to which Professor 
Cheyne thinks they belong. . . . Their modern English is 
far from being so good of its kind as is the old English of 
the Old and of the Revised Versions. . . . The weakest fea- 
ture of the w^ork is its habitual preferring of conjecture to 
evidence. — The Sunday School Times, January 29, 1898. 

tupper's eight wonders of the bible. 

There are eight wonderful things about the Bible. It is 
wonderful in its form, in its authorship, in its age — it required 
1600 years to produce it ; it is wonderful in its birthplace — 
all over the world ; it is wonderful in its language — present- 
ing a wonderful contrast, the one with the other ; it is won- 
derful in its composition — as it deals with all subjects ; it is 
wonderful in its unity of purpose ; it is most wonderful in 
this respect — that it is a Divine production. — Kerr Boyce 
Tupper, Address to Bible Readers in Philadelphia. 

tyndale's twenty doctors. 

Twenty doctors expound one text twenty ways ; and with 
an ante-theme of half an inch some of them draw a thread 
of nine days long. 

tyndale's plowboy preacher. 

If God spares my life, ere many years I will cause the boy 
that driveth the plow to know more of Scripture than thou 
dost. 

VANDYKE THE BIBLE AS IT IS. 

The Bible, as it is, is good enough for me. It is my treas- 
ury of grace and comfort, my chart in life's stormy voyage, 
my deed and title to an inheritance with the saints in light. 
Thank God for the Bible as it is, wet with a mother's tears, 
w^orn by a father's hand. I, for one, mean to hold fast by it 
and study it and preach its religion as long as God gives me 



THE BIBLE, 1 65 

life and strength.— H. Vandyke, in The Brick Church, New 
York, January 22, 1893. 

victoria's valuation of the book. 

Tell the Prince that this (pointing to the Bible) is the 
secret of England's greatness. 

WALWORTH (chancellor) ITS DIFFUSION. 

The progress of civil and religious freedom has always 
been the most rapid as well as the most healthy where the 
Bible has been most widely disseminated, and where the 
truths contained therein have been brought home to the 
greatest number of people. No nation has made any great 
advancement in the amelioration and improvement of the 
masses except where the Scriptures were in the hands of and 
studied by the people. 

WARNER THE BIBLE AS LITERATURE, 

Apart from its religious or ethical value, the Bible is the 
one book that no intelligent person who wishes to come in 
contact with the world of thought and to share the ideas of 
the great minds of the Christian era can afford to be igno- 
rant of. All modern literature and art are permeated with 
it. — Charles Dudley Warner. 

WARREN (bishop) THE CRITICS. 

The Bible has been the subject of more criticism, both 
better and worse, than anything else in the world. That is 
right, natural, and to be expected. That fact testifies to its 
largeness. No man spends his life investigating a mole-hill ; 
a glance is enough. . . . But the critics, who keep busy for 
thousands of years on one book, simply attest its largeness — a 
largeness greater than the human mind. Is that true? Cer- 
tainly, else some great soul would look at it, discuss it, settle 
its position, and be done with it forever. 

WASHBURN (governor) THE PEACE PRESERVER. 

The city without the Bible, the pulpit, etc., could not pre- 
serve the peace for a year. The Bible makes a man afraid 



1 66 FAITHS OF FAMO US MEN. 

to do wrong, because it teaches him that he thereby violates 
the laws of his conscience and his God. By this influence 
it contributes immensely to the peace and good order of the 
community. Moreover, it infuses into every man a feeling 
of self-control, and so lays the foundation for an effective 
government of the country. To accomjDlish this the Bible 
must find its way into every family and school. Nothing 
short of this will insure success. — Elihu Benjamin Wash- 
burn. 

WASHINGTON AS A BIBLE-READER. 

See the effect of a mother's early faithfulness to the im- 
mortal Washington, who suffered not a day to pass over him 
without consulting his Bible. — John Cotton Smith. 

WATSON's (" IAN MACLAREN ") IPSE DIXIT. 

Beyond all question and by the consent of all men the 
Bible has a voice of peculiar and irresistible majesty. Like 
the deep, mellow sound of a bell floating out from a cathe- 
dral tower on the violet sky of Italy, and arresting for a 
brief moment at least the confused babel of the carnival 
below, so does the bell-note of this book fall on the restless 
questions and fretful anxieties of the soul. Hearers are of 
a sudden hushed into reverence, and are graciously inclined 
to submission, not by the ipse dixit of a fallible preacher, but 
because the mouth of the Lord hath spoken it. 

WATTS CANNOT BETTER ITS PSALMS. 

In Job and the Psalms we shall find more sublime ideas, 
more elevated language, than in any of the heathen versifiers 
of Greece or Rome. 

WAYLAND WHAT THE BOOK DOES. 

That the truths of the Bible make bad men good and send 
a pulse of healthful feeling through all domestic, civil and 
social relations ; that they control the baleful passions of the 
heart and thus make men proficient in self-government, more 
than an}^ other book that the world has ever known — these 



THE BIBLE. 1 6/ 

are facts as incontrovertible as the laws of philosophy or the 
demonstrations of mathematics. — Francis Wayland. 

WEBSTER WAS BROUGHT UP ON IT. 

From the time that, at my mother's feet or on my father's 
knee, I learned to lisp verses from the Sacred Writings, they 
have been my daily study. If there be anything in my 
style or thoughts to be commended, the credit is due to my 
kind parents for instilling into my mind an early love for 
the Scriptures. The older I grow and the more I read the 
Holy Scriptures, the more reverence I have for them and the 
more I am convinced that they are not only the best guide 
for the conduct of this life, but the foundation of all hope 
respecting the future state. If we abide by the principles 
taught in the Bible, our country will go on prospering, . . . 
but if we and our posterity neglect its instructions and 
authority, no man can tell how sudden a catastrophe may 
overwhelm us and bury all our glory in profound obscurity. 
(Again, he said:) The Sermon on the Mount cannot be a 
merely human production. — Daniel Webster. 

WESLEY WOULD BE A ONE-BOOK MAN. 

I want to know one thing — the way to heaven ; how to 
land safely on that happy shore. God himself has conde- 
scended to teach me the way. He has written it down in a 
book. give me that book of God ! I have it. Here is 
knowledge enough for me. Let me be a man of one book. 
Here, then, I am far from the busy ways of men. I sit down 
alone ; only God is here. In his presence I open and read 
his book for this end: to find the way to heaven. — John 
Wesley. 

WHITTIER THE BOOK OF OUR MOTHERS. 

We search the earth for truth, we cull 
The good, the pure, the beautiful, 
From graven stone and written scroll, 
From the old flower-fields of the soul ; 
And, weary seekers for the best, 
We come back laden from our quest, 



1 6S FAITHS OF FAMO US MEN. 

To find that all tlie sages said 
Is in the book our mothers read. 

wilberforce's last words. 
Read the Bible. Let no religious book take its i3lace. 
Through all my perplexities I never read any other book 
and never felt the want of any other. It has been my hourly 
study : and all my knowledge of the doctrines, etc., has been 
derived from the Bible only. Books about the Bible may be 
useful enough, but they will not do instead of the simple 
truth of the Bible. 

WILLIAM I. (emperor) TO COLLEGIANS. 

Do not join those who ignore the Bible as the one founda- 
tion of truth, or give it a spurious interpretation of their 
own devising. The rock on which we are to fix our foot-hold 
is the unadulterated faith taught us in the Bible. . . . Let 
this be secured, and all will be enabled to develop a Divinely- 
blest work. 

WILSON (JOHN, '* CHRISTOPHER NORTH ") ADVISES. 

Turn from the oracles of man, still dim even in their 
clearest response, to the oracles of God, which are never 
dark. Bury all your books when you feel the night of 
skepticism gathering around you ; bury them all, powerful 
though you may have deemed their spells to illuminate the 
unfathomable ; open your Bible, and all the spiritual world 
will be bright as day. 

WINTHROP (governor) ITS GOOD WORKS. 

Diffuse the knowledge of the Bible, and the hungry will 
be fed, the naked clothed, the stranger sheltered, the prisoner 
visited, and the sick ministered unto. . . . Diffuse the knowl- 
edge of the Bible, and temperance will rest upon a surer 
basis than any mere private pledge or public statute. — 
Robert Winthrop. 

WYCLIFFE BIBLE VIEWED BY BOSTONIAN. 

(S. E. Herrick, D.D., Mt. Vernon Church, Boston, in 
" Some Heretics of Yesterday," pp. 43, 44.) That this man 



THE BIBLE. 1 69 

(Wycliffe) was the first to open the Bible to our English fathers 
we know; and our Christian days and institutions are all 
saturated with the imperishable results of his toil. . . . The 
Bible that we read to-day does not look to our eyes like the 
page of Wycliffe ; the men of the fourteenth century would 
have as great difficulty in reading it as we have in decipher- 
ing their rude and grotesque utterance. But his work 
underlies and supports the precious superstructure even as 
the rough granite underlies nature's quiet beauty and im- 
pressive sublimity. ... It did more than anything else to 
form and fix our English speech. Your newspaper would 
not have been possible without it. It was the seed out of 
which our libraries have grown. It has made the common 
mind intelligent. It has made the peasant the peer of the 
priest. It was the quickening of that national thought which 
blossomed and fruited in Bacon, Milton, Shakspere, Mrs. 
Browning, George Eliot, Thackeray and Hawthorne. Better 
than all this, it was the liberation of Christian faith and hope. 
It unbound these twin sisters to go wherever there should be 
English homes, to brighten and bless them ; wherever there 
should be English toil, to dignify it ; wherever there should 
be English graves, to tell of the Resurrection and the Life. In 
one final word, Wyclifi'e's translation was, for English-speak- 
ing people around the world, the second resurrection. The 
day of its completion was the Easter day of the English 
language. 

young's advice as to reading. 

Ketire and read thy Bible, to be gay ; 
There truths abound of soveran aid to peace ; 
Ah ! do not prize them less because inspired, 
As thou and thine are apt and proud to do. 
If not inspired, that fragrant page had stood — 
Time's treasure, and the wonder of the wise. 



1 70 FAITHS OF FAMO US MEN. 



PART IV. 

CHRIST. 



ABBOTT AT THE WORLD S CONGRESS. 

It is not Christianity that we want to tell our brethren 
from across the sea about ; it is the Christ. . . . We have 
found the Christ and loved him and revered him and accepted 
him. . . . We have found in this Christ, in his patience, in 
his courage, in his heroism, in his self-sacrifice, in his un- 
bounded mercy and love, an ideal that transcends all other 
ideals written by the pen of the poet, painted by the brush 
of the artist, or graven into the life of human history. . . . 
We believe that no other revelation transcends and no other 
equals that which God has made to man in the one tran- 
scendental human life that was lived eighteen centuries ago 
in Palestine. — Lyman Abbott. 

ABBOTT — Christ's relation to evolution, etc. 

If the Christian evolutionist regards Jesus Christ as a 
product of spiritual evolution, he gives up Christianity. . . . 
If he declares that Jesus Christ is an exception to the law 
of evolution, he gives up evolution. . . . The Christian evo- 
lutionist does not believe that Jesus Christ is the product of 
evolution. Jesus Christ is the cause; the phenomena are 
the product ; evolution is the method. . . . The Church de- 
scribed in the New Testament is a tree, rooted and grounded 
in Christ; a body, Christ the head ; a household, Christ the 
father ; a kingdom, Christ the king. . . . What Jesus Christ 
was, in a limit of a few years' time and in the little province 
of Palestine, that is the Infinite and Eternal Father in his 
dealings with the universe. — Lyman Abbott, The Evolution of 
Christianity, pp. 172, 239, 240, 241. 



CHRIST. 171 

AGNEW'S IMITATION OF THE MASTER. 

(Dr. D. Hayes Agnew's letter to a clergyman who asked 
him for his bill after two years' treatment.) You owe me 
nothing. To your Master and my own I owe all things ; and 
to serve one of his poor suffering messengers is but a little 
service rendered to Him who gave Himself for me. 

ANGELL COLLEGES NOT CHRISTLESS. 

In twenty of the State institutions — from all which I have 
facts on this point' — it appears that 71 per cent, of the 
teachers are members of churches, and not a few of the 
others are earnestly and even actively religious men who 
have not formally joined any communion. ... It must be 
conceded that the pupils in the State institutions are not 
exposed to much peril from their teachers. ... If you go 
to the cities where those institutions are planted, you will 
find a good proportion of these teachers superintending 
Sunday-schools, conducting Bible-classes, sometimes supply- 
ing pulpits, engaged in every kind of Christian work. — 
President Angell, article in The Andover Review, quoted by 
Professor Kelsey in The Atlantic Monthly. 

ARNOLD (eDWIn) SCENES IN CHRIST's LIFE. 

High cause had they in Bethlehem that night 

To lift the curtain of Hope's hidden light, 

To break decree of silence with love's cry, 

Foreseeing how this babe, born lowlily, 

Should — past dispute, since now achieved is this — 

Bring Earth great gifts of blessing and of bliss. 



The cruel Cross — oh, Tree, which made its wood, 
Who planted thee ? Did birds nest in thy boughs 
And sunshine light thy leaves ? — the cruel Cross ; 

And Death is dead, and new times come to men ; 
And Heaven's ways are justified, and Christ alive, 

Here was the body of the life beyond, 
Which these unworthy eyes did look upon ! 



1 7 2 FAITHS OF FAMO US MEN. 

That we shall wear when jQesh is laid aside : 
No eye shall see it, save by mystery 
Making flesh spirit, or the spiritual 
Take fleshly shape awhile. 

He shewed in full midst of Jerusalem, 
Amongst the eleven, — -nail-marks on hands and feet, 
Rose-red, and spear-gash scarring the white side ; 
And ate of fish and honey from their board ; 
Then blessed, and led them forth to Olivet ; 
And passed — as if, they said, a waiting cloud 
Received Him out of sight. 
—The Light of the World, pp. 24, 266, 280, 284, 285. 

ARNOLD (mATTHEW) CHRIST THE RIGHTEOUS ONE. 

Christ came to reveal what righteousness really is. . . . 
Nothing will do except righteousness; and no other con- 
ception of righteousness will do except Christ's conception 
of it. — Literature and Dogma. 

AUGUSTINE CONTRASTS CHRIST WITH OTHERS. 

I have read in Plato and Cicero sayings that are very wise 
and very beautiful ; but I never read in either of them : 
" Come unto me all ye that labor and are heavy laden." 

BARNES STRAUSS 'S LEBEN JESU. 

Strauss assumed that Jesus was a real personage; that 
there was such a living Teacher, but that the things ascribed 
to him are, in the main, mythical ; that is, that certain ideas 
and conceptions have been made to have the appearance of 
the living form and reality, by being represented as in con- 
nection with him, or as acted out in his life. The problem 
was, assuming that there was such a real personage, to 
explain how these ideas could be represented as acted out 
by a living man. — Evidences of Christianity in the Nineteenth 
Century^ p. 279. (See Strauss.) 

beecher's christological views. 

It seems to me that first I saw Christ as the Star of Beth- 
lehem, but that afterward He seemed to expand, and I saw 



CHRIST. 173 

about a quarter of the horizon filled with His light, and 
through years it came around so that I saw about one-half 
in that light; and it was not until after I had gone through 
two or three revivals of religion that, when I looked around, 
He was all and in all. And ni}^ whole ministry sprang 
out of that. ... I believe fully, enthusiastically, without 
break, pause, or aberration, in the divinity of Christ. ... I 
believe that Christ is God manifest in the flesh. . . . I would 
rather have one smile from Christ than to have the acclama- 
tions of a world. . . . What a babe's clothes are when the 
babe has slipped out of them into death, and the mother's 
arms clasp only the raiment, would be the Bible if the Babe 
of Bethlehem should slip out of it. — Found, for the most 
part, in Reasons for Withdraivmg from the Association (etc.), 
October 13, 1882. 

boardman's archetypal man. 

(George Dana Boardman, at Religious Parliament.) Jesus 
of Nazareth is the universal Homo, the essential Vir, the 
son of human nature, blending in himself all races, ages, 
sexes, capacities, temperaments. Jesus is the archetypal man, 
the ideal hero, the consummate incarnation, the symbol of 
perfected human nature, the sum total of unfolded, fulfilled 
humanity, the Son of Mankind. . . . Mohammed taught 
some very noble truths, but Mohammedanism is fragmental 
and antithetic. Why have not his followers invited us to 
meet at Mecca ? Jesus Christ is the one universal man, and 
therefore it is that the first parliament of religions is meet- 
ing in a Christian land, under Christian auspices. 

BOARDMAN THE DIVINE SHADOW. 

The incarnation was a benignant eclipse of the Light of 
Light, Christ's humanity casting its solemn, majestic shadow 
athwart the immensity of human time, as his earthly nature 
swept in between infinite God and finite man, thus graciously 
obscuring the otherwise intolerable consuming Blaze. . . . 
Thus Jesus Christ is the shadow of God (?) ; and this in a 
twofold sense : a shadow of interception, and so obscuring 



1/4 FAITHS OF FAMOUS ME^. 

God; and a shadow of representatiorij and so revealing God. 

— The Creative WeeJc, pp. 77, 78. 

BOLINGBROKE CHRIST's CHRISTIANITY. 

No religion ever appeared in the world whose natural ten- 
dency was so much directed to promote the peace and hap- 
piness of mankind. It makes right reason the law, in every 
possible definition of the term. And therefore, even sup- 
posing it to be a merely human invention, it has been the 
most useful invention that was ever imposed on mankind 
for their good. (Quoted in Morris's Testimony of the Ages.') 
. . . Bolingbroke taught the j^reciousness of the pure religion 
of love taught by Jesus. — Frothingham's Beliefs of the Unbe- 
lievers, p. 16. 

BROOKS (bishop) CONTRASTS CHRIST AVITH SOCRATES. 

I can almost dream what Socrates would say to any man 
who said that there was no difference between Jesus and him. 
But how shall we state the difference ? One is divine and 
human; the other is human only. One is Redeemer; the 
other is philosopher. One is inspired ; and the other ques- 
tions. One reveals; and the other argues. . . . Socrates 
brings an argument to meet an objection; Jesus brings a 
whole being which truth has filled with strength, to meet 
another whole being which error has filled with feebleness. 
' — The Influence of Jesus' p. 245. 

browning's mystical CHRIST. 

O thou pale form ! . . . 

Oft have I stood by tliee — 

Have I been keeping lonelv watch with thee 

In the damp night by weeping Olivet, 

Or leaning on thy bosom, . . . 

Or dying with thee on the lonely cross, 

Or witnessing thy bursting from the tomb. 

Ko one ever plucked 
A rag, even, from the body of the Lord, 
To wear and mock with, but despite himself. 
He looked the greater and was the better. 
— Pauline, and The Bing and the Book. 



CHRIST. 175 

BROWNING (MRS.) THE GOD-BABE's LULLABY. 

Sleep, sleep, mine Holy One ! 
My flesh, my Lord ! — what name ? I do not know 
A name that seemeth not too high or low, 

Too far from me or Heaven. 
My "Jesus — " That is best ! that word being given 

By the majestic angel . . . 

Sleep, sleep, my Saving One ! 

BROWNING (MRS.) GREAT PAN IS DEAD ! 

(Mrs. Browning in a headnote alludes to " a tradition, ac- 
cording to which, at the hour of the Savior's agony, a cry, 
'Great Pan is dead!' swept across the waves in the hearing 
of the mariners.") 

'Twas the hour when One in Sion 
Hung for love' s sake on a cross — 
When His brow was chill with dying. 
And His soul was faint with loss ; 
When His priestly blood dropt downward, 
And His kingly eye looked throneward — 
Then Pan was dead. 

BUSHNELL's HISTORIC CHRIST. 

Christ is no such theophany, no such casual unhistorical 
being as the Jehovah angel who visited Abraham. He is in 
and of the race, born of a woman, living in the line of hu- 
manity, subject to human conditions, an integral part, in one 
point of view, of the world's history ; only bringing into it, 
and setting in organific union with it, Eternal Life. — God in 
Christ, p. 165. 

BUSHNELL CHRIST's PRETENSIONS. 

Certain it is that no mere man could take the same attitude 
of supremacy toward the race, and inherent affinity or one- 
ness with God, without fatally shocking the confidence of 
the world by his effrontery. Imagine a human creature . . . 
facing all the intelligence and even the philosophy of the 
world and saying in bold assurance, " Behold, a greater than 
Solomon is here." — " I am the Light of the world," etc. . . . 



I 'J 6 FAITHS OF FAMO US MEN. 

But no one is offended with Jesus on this account ; and, what 
is a sure test of His success, ... of all the readers of the 
Gospel it probably never occurred to one in 100,000 to blame 
... the vanity of His pretensions. These pretensions . . . 
enter into the very web of His ministry, so that if they are 
extracted and nothing left transcending mere humanity, 
nothing at all is left. — Nature and the Supernatural, Ch. X. 

butler's supernatural CHRIST. 

Jesus taught with a degree of light to which that of nature 
is darkness. — Joseph Butler, Author of Analogy of Religion, 
etc. 

CAIRD THE IDEAL CHRIST. 

Eighteen centures ago a vision of human perfection, a reve- 
lation of the hidden possibilities of our nature, broke upon 
the world in the person and life of Jesus Christ ; and, as Ave 
contrast this with the highest attainments which the best of 
men or communities have yet reached, it seems an ideal 
toward which — as yet a far-distant goal— with slow and 
stumbling steps humanity is tending. — Scotch Sermons, 1880, 
p. 20. 

CARLYLE OUR HIGHEST ORPHEUS. 

Our highest Orpheus walked in Judea eighteen hundred 
years ago ; his sphere-melody flowing in wild native tones 
took captive the ravished souls of men ; and, being of a truth 
sphere-melody, still flows and sounds, though now with 
thousandfold accompaniments and rich symphonies, through 
all our hearts ; and modulates and divinely leads them. 

CARLYLE OUR DIVINEST SYMBOL. 

Look on our divinest Symbol ! on Jesus of Nazareth, and 
his life and biography, and what followed therefrom. 
Higher has the human thought not yet reached. This is 
Christianity and Christendom ; a Symbol of quite perennial, 
infinite character ; whose significance will ever demand to be 
anew inquired into, and anew made manifest. 



CHRIST. 177 

CARLYLE THE HIGHEST VOICE. 

The highest Voice ever heard on this earth said withal 
" Consider the lilies," etc. ... A glance, that, into the deep- 
est deeps of beauty. . . . Sublimer in this world I know 
nothing than a peasant saint ; could such now anywhere be 
met with ? Such a one will take thee back to Nazareth it- 
self; thou wilt see the splendor of heaven spring forth from 
the humblest depths of earth, like a light shining in great 
darkness. 

CARLYLE THE MOST IMPORTANT EVENT. 

Obscure tidings of the most important event ever trans- 
acted in this world — the life and death of the Divine Man in 
Judea, at once the symptom and cause of immeasurable 
change to all people in the world, — had in the course of cen- 
turies reached into Arabia too ; and could not but, of itself, 
have produced fermentation there. 

CARLYLE THE GREATEST OF HEROES. 

The greatest of all heroes is One — whom we do not name 
here ! Let sacred silence meditate that sacred matter; you 
will find it the ultimate perfection of a principle extant 
throughout man's whole history on earth. — Sartor Resartus, 
pp. 155, 158, 182.— Hero Worship, pp. 11, 47, 76. 

CHANNING'S veneration of CHRIST. 

I ask you whether the character of Jesus be not the most 
extraordinary in history, and inexplicable on human prin- 
ciples ? . . . I contemplate it with a veneration second only 
to the profound awe with which I look up to God. ... I 
feel myself listening to a being such as never before, and 
never since, spoke in human language. I am awed by the 
consciousness of greatness which his humble words express ; 
and when I connect this greatness with the proof of Christ's 
miracles, I am compelled to exclaim, ..." Truly this was 
the Son of God." Jesus not only was, but he is still the 
Son of God, the Savior of the world. He exists now ; he has 

12 



1 7 8 FAITHS OF FAMO US MEN. 

entered heaven. . . . There he lives and reigns. I see him 
in glory ; and I confidently expect, at no distant period, to 
see him face to face. — William Ellery Ohanning. 

CHANNING THE MISSION OF CHRIST. 

In reading the Gospels I feel myself in presence of One 
who speaks as never man spake ; whose voice is not of earth ; 
who speaks with a tone of reality and authority altogether 
his own. . . . Jesus Christ existed before he came into this 
world, and in a state of great honor and felicity. He was 
known, esteemed, beloved, revered, in the family of heaven. 
He was entrusted with the execution of the most sublime 
purpose of his Father. . . . He ever lives, and is acting for 
mankind. He is Mediator, Intercessor, Lord and Savior. . . . 
He is through all time, now as well as formerly, the active 
and efficient friend of mankind, — Transcendentalism in New 
England^ p. 111. — William Ellery Channing. 

CLARKE (j. F.) THE IMAGE OF THE INVISIBLE. 

Christ was something more than a mere man. . . , The 
Spirit was given to him without measure. ... Is it any 
wonder that men should have called Jesus " God "? In him 
truly " dwelt the fulness of the Godhead bodily ;" and this 
indwelling Spirit expressed itself in what he said and what 
he did. When Jesus speaks, it is as if God speaks. When 
Jesus does anything, it is as if we saw God do it. It becomes 
to us an expression of the Divine character. . . . He is the 
image of the Invisible God. — James Freeman Clarke. 

CLAUDIUS — Christ's love, etc. 

No one ever thus loved (as Christ did and does) ; nor did 
anything so truly great and good, as the Bible tells us of him, 
ever enter the heart of man. It is a holy form which rises 
before the poor pilgrim like a star in the night, and satisfies 
his innermost craving, his most secret yearnings and hopes. 
—Matthias Claudius, (d. 1815.) 



CHRIST. 179 

CLEMENT — THE SPREAD OF CHRISTIANITY. 

The word of our Master did not remain in Judea as phi- 
losophy remained in Greece, but has been poured out over 
the whole world, persuading Greeks and barbarians alike, 
race by race, village by village, every city, whole houses, and 
hearers one by one ; nay, not a few of the philosophers them- 
selves. 

CLIFFORD DISCOVERS THE BEST THING. 

The Sermon on the Mount is admitted on all hands to be 
the best and most precious thing that Christianity has offered 
to the world. — W. K. Clifford, Lectures and Essays, p. 376. 

COLFELT CHRIST AND THE COLLEGES. 

There is a wonderful turning of the student-body in all our 
colleges and universities to a reverential and admiring atti- 
tude toward Jesus as the noblest type of manliness vouch- 
safed to men. ... It would seem as if the whole thinking 
world was on the eve of recalling the exiled Jesus. Not the 
humanisitic Christ of Strauss and Renan ; not the abstract 
Christ of Tolstoi ; but the Christ of Galilee — the living. Di- 
vine Christ — the Christ of the wayside, the well-side, the sea- 
side, the Christ of Gethsemane, of Calvary, of the Resurrec- 
tion and the Ascension. — Address of L. M. Colfelt at State 
College, Pa. 

COOK CHRIST ABOVE NATURE. 

What if a man should appear filled with a life that leaves 
him in constant communication with God ? What if there 
should come into existence a sinless soul ? What if it should 
remain sinless? What if there should appear in history a 
being in this sense above nature ? Is it not to be expected 
that he will have power over nature, and perform works 
above nature ? Endowed as the Author of Christianity was, 
we should naturally expect, from that supernatural endow- 
ment, works not unnatural, but supernatural. — Transcendent- 
alism, p. 103. 



l8o FAITHS OF FAMOUS MEN. 

CUYLER's little life of CHRIST. 

We open the New Testament and we discover in its earliest 
pages a wonderful child. It is a childhood that savors not 
of this world ; it has a celestial flavor about it. . . . Jesus 
chose to be born among the poor, and never sought to rise 
above the poor. When in after years some of the dignitaries 
of the church offered him attentions of church or state, he 
put on no airs and made no sycophantic homage to them in 
return. He knew that he was higher than the highest, yet 
he loved to stoop as low as the lowest. . . . The three years 
of his matchless ministry are all condensed into one simple 
line, " He went about doing good." Untaught in any 
academy or university like those of Athens, he floods the 
world with a knowledge as much more profound than the 
philosophy of Socrates or Plato as the Atlantic is deeper 
than a wayside pool. — Discourse on Jesus Only. 

DEEMS THE CREATOR CLAD IN FLESH. 

Who is this Jesus ? The finest intellects of eighteen cen- 
turies have believed that he was the greatest man that ever 
lived. All who have so believed have become better men 
therefor. He never performed an act or spoke a word which 
would have been unbecoming in the Creator of the universe, 
if the Creator should ever clothe himself with human flesh. 
Millions of men — kings, historians, philosophers, merchants, 
mechanics, and purest women — have believed that he is God. 
All who have devoutly believed this, and lived by this as a 
truth, have become exemplary for all that is beautiful in 
holiness. — The Light of Nations, p. 710. 

DEKKER's FIRST TRUE GENTLEMAN. 

The best of men that ever wore earth about him was a 
suflerer, — a meek, patient, humble, tranquil spirit, — the first 
true gentleman that ever breathed. — Thomas Dekker. 

DEWETTE THE GOD-MANHOOD OF JESUS. 

A man who comes without preconceived opinions of the 
life of Jesus, and yields himself up to the impression which 



CHRIST. . l8l 

it makes, will feel no manner of doubt that He is the most 
exalted character and the purest soul that history presents 
to us. He walked over the earth like some nobler being who 
scarce touched it with his feet. This only I know, that" 
nothing loftier offers itself to humanity than the God-man- 
hood realized in Jesus Christ and the kingdom of God which 
He founded — an idea and problem not yet rightly under- 
stood and incorporated into the life of even those who rank 
among Christians. Were Christ in deed and in truth our 
Life, how could such a falling away from him be possible ? 
Those in whom he lived would witness so mightily for Him 
through their whole life, whether spoken, written or acted, 
that unbelief would be forced to silence. 

Dickens's Christmas imagery. 

What images do I associate with the Christmas music? 
They gather around my bed : An angel speaking to a group 
of shepherds ; • . • some travelers following a star ; a baby in 
a manger ; a child in a temple ; a solemn figure with a mild 
and beautiful face, raising a dead girl by the hand ; again, 
near a city gate, calling back the son of a widow to life ; 
again, dying upon a cross, watched by armed soldiers, a thick 
darkness coming on, the earth beginning to shake; and the 
only voice heard — " Father, forgive them, for they know not 
what they do." 

dickens trusts to mercy through CHRIST. 

I commit my soul to the mercy of God through our Lord 
and Savior Jesus Christ, and I exhort my dear children to 
try to guide themselves by the teachings of the New Testa- 
ment. 

DIDEROT THE STORY OF JESUS. 

(At free-thinkers' gathering in d'Holbach's house.) I defy 
you all — as many as are here — to prepare a tale so simple, 
and at the same time so sublime and so touching, as the tale 
of the passion and death of Jesus Christ ; which produces 
the same effect, which makes an impression so strong and so 



1 8 2 FAITHS OF FAMO US MEN. 

generally felt, and whose influence will be the same after so 
many centuries. 

d'israeli's true prince. 

Perhaps . . . the pupil of Moses may ask himself whether 
all the princes of the House of David have done so much for 
the Jews as that Prince who was crucified. . . . Had it not 
been for Him, the Jews would have been comparatively un- 
known, or known only as a high Oriental caste which had 
lost its country. Has not He made their history the most 
famous history in the world ? — Beaconsfield's Life of Lord 
Bentick. 

d'iSRAELI THE CONQUERING CHRIST. 

The wildest dreams of their Rabbis have been far ex- 
ceeded. Has not Jesus conquered Europe and changed its 
name to Christendom ? All countries that refuse the cross 
wilt, and the time will come when the countless myriads of 
America and Australia will find music in the songs of Zion, 
and solace in the parables of Galilee. 

DRYDEN — Christ's kingdom not earthly. 

Your Savior came not with a gaudy show, 
Nor was his kingdom of the world below ; 
The crown he wore was of the pointed thorn, 
In purple he was crucified, not born. 

EDWARDS SEES CHRIST IN NATURE. 

When we are delighted with flowery meadows, and gentle 
breezes, ... we may consider that we see only the emana- 
tions of the sweet benevolence of Jesus. . . . When we 
behold the fragrant rose and lily, we see his love and 
purity ; so, too, the green trees . . . and singing of birds 
are the emanations of his infinite joy and benignity. — Jona- 
than Edwards (Biog.). 

"ELIOT (gEORGe) " KEMPIS'S ''IMITATION." 

This voice out of far-off middle ages came as the direct 
communication of a human soul's belief and experience. I 
suppose that that is why the small, old-fashioned book, for 



CHRIST. 183 

which you need only pay sixpence at a book-stall, works 
miracles to this day, turning bitter waters into sweetness. . . . 
It was written down by a hand that waited for the heart's 
prompting ; it is the chronicle of a solitary, hidden anguish, 
struggle, trust, and triumph — not written on velvet cushions 
to teach endurance to those who are treading with bleeding 
feet on the stones ; and so it remains to all time, the lasting 
record of human needs and consolations. — The Mill on the 
Floss. 

EMERSON THE INFLUENCE OF JESUS. 

Man is never quite without the visions of the moral senti- 
ment. . . . This thought dwelt deepest in the minds of men 
in the devout and contemplative East. ... In Palestine it 
reached its purest expression. . . . The unique impression 
of Jesus upon mankind — whose name is not so much written 
as ploughed into the history of this world — is proof of the 
subtle virtue of this infusion. . . . Jesus belonged to the 
race of prophets. He saw with open eye the mystery of the 
soul. . . . One man was true to what is in you and me. . . . 
He, as I think, is the only soul in history who has appre- 
ciated the worth of a man. . . . The visible heavens and 
earth sympathize with Jesus. ... In the thick darkness 
there are not wanting gleams of a better light — occasional 
examples of the action of man upon nature with his entire 
force, with reason as well as understanding ; such examples 
are : . . . the history of Jesus Christ, etc. — Nature, etc., pp. 26, 
64, 106-108. 

EPIPHANIUS DESCRIBES CHRIST. 

My Christ and God was exceedingly beautiful in counte- 
nance. His stature was fully developed, his height being six 
feet. He had auburn hair, quite abundant, and flowing 
down mostly over his whole person. His eyebrows were 
black and not highly arched ; his eyes were brown and 
bright. He had a family likeness, in his fine eyes, prominent 
nose, and good color, to his ancestor David, who is said to 
have had beautiful eyes and a ruddy complexion. He wore 
his hair long, for a razor never touched it ; nor was it cut by 



1 84 FAITHS OF FAMO US MEN. 

any person except by his mother in his childhood. His neck 
incHned forward a little, so that the posture of his body was 
not too upright or stiff. His face was full, but not quite so 
round as his mother's; tinged with sufficient color to make 
it handsome and natural ; mild in expression, like the bland- 
ness in the above description of his mother, whose features 
his own strongly resembled. 

FAIRBAIRN THE WONDER OF THE WORLD. 

His words have been the wonder of the world. Age has 
not dimmed their light, lessened their sweetness or dimin- 
ished their force. Familiarity has not spoiled their fresh- 
ness or their fragrance ; life, though it has grown richer and 
more varied, has not outgrown their wisdom or superseded 
by fulfilling their ideals. Time and culture have called into 
the field of thought the wealth of many centuries and lands, 
but there have come no rivals to the words of Jesus, They 
shine as peerless as ever, the sweetest, calmest, simplest, 
wisest words ever spoken by man to men. So true are they, 
so mighty in their energy, so soft in their strength, so reason- 
able, so fitted to make life peaceful, gentle, happy and holy, 
that men who have wished not to believe the Christian 
religion have refused to part with the truths and consolation 
of JesMS.—The City of God, p. 235. 

FARRAR's LIFE OF JESUS CHRIST. 

It was but thirty-three short years of a short lifetime that 
he lived on earth ; it was but for three broken and troubled 
years that he preached the gospel of the kingdom ; but for- 
ever, even until all the eons have been closed, and the earth 
itself, with the things that now are, have passed away, shall 
every one of his true children find peace and hope and for- 
giveness in his name, and that name shall be Immanuel, 
which is, being interpreted, God with us. — Closing words of 
book. 

FARRAR — Christ's miracles. 

Christ, surrounded as he was by the " immense publicity " 
of furious Jews, and haughty Romans and sneering Greeks, 



CHRIST. 185 

not only claimed them (miraculous powers), but his claim 
was undisputed by his deadliest enemies. Neither the Phar- 
isees, nor the multitudes, nor Caiaphas, nor Herod, nor Cel- 
sus, nor Porphyry, nor Julian, dreamed of denying that he 
had wrought deeds apparently supernatural. 

FICHTE TESTIFYING FOR JESUS. 

Jesus did more than all other philosophers in bringing 
heavenly morality into the hearts and homes of common 
men. ... To the end of time, all wise and intelligent men 
must bow reverently before this Jesus; . . . and the more 
wise, intelligent and noble they are, the more humbly will 
they recognize the exceeding nobleness of this great and glori- 
ous manifestation of the Divine Life. — The Way toward the 
Blessed Life. 

FIELD (h. M.) ECCE HOMO. 

When the old masters, after painting the Virgin Mary, 
venture on an ideal of the Lord himself, they are less success- 
ful, because the subject is more difficult. They attempt to 
portray the Divine Man ; but who can paint that blessed 
countenance, so full of love and sorrow ; that brow, heavy 
with care; that eye, so tender? I have seen hundreds of 
Ecce Homos, but not one that gave me a new and more 
exalted impression than I obtain from the New Testament. — 
Letter concerning Pictures and Palaces, Rome, October 18, 
1875. 

FIELD (h. M.) OBER-AMMERGAU. 

Some may ask how the sight affected me. Twenty-four 
hours before, I could not have believed that I could look 
upon it without horror, but so skilfully had the points of the 
sacred drama been rendered thus far, that my feelings had 
been wound up to the highest pitch, and when the curtain 
rose on that last tremendous scene, I felt as never before, 
under any sermon that I ever heard preached, how solemn 
and how awful was the tragedy of the death of the Son of 
God.— Letter from Henry M. Field, August 22, 1875. 



I S6 FAITHS OF FA3I0 US MEN. 

FISHER CHRIST NOT A FANCY. 

If the portrait which the Gospel writers present of Jesus 
in his transcendent purity and goodness — a portrait in which 
Divine authority and power are strangely yet inseparably 
mingled with human meekness and sympathy — does not 
correspond to a reality which they had seen and known, then 
who gave to these unpracticed authors, to these apostolic 
witnesses, destitute of artistic skill, the ability to produce 
such a marvelous creation of fancy ? If this be indeed their 
creation, let us worship them ! — George P. Fisher. 

flavel's inexhaustible study. 

Though something of Christ be unfolded in one age and 
something in another, yet eternity itself cannot unfold him. 
" I see something," said Luther, " which Augustine saw not, 
and those that come after me will see that which I see not." 
It is in the studying of Christ as in the planting of a newly- 
discovered country : At first men sit down by the sea-side 
upon the skirts and borders of the land, and there they 
dwell ; but by degrees they search farther and farther into 
the heart of the country. Ah, the best are yet upon the 
borders of this vast continent ! — John Flavel. 

FOSS VERY MAN AND VERY GOD. 

Suppose that Christ were now to come in at yonder door, 
and, standing before us in meek self-evidence — for we will 
never need to be introduced to Him — should ask as He asked 
His disciples once, " Who do men say that I, the Son of 
Man, am?" O, if I might be your joyful spokesman, I 
would tell Him, " 0, blessed Christ, the world has not for- 
gotten Thee ; biographies of Thee are in all libraries." " But 
who do men say that I am?" If my tongue did not cling 
to the roof of my mouth, I would say, " Some say that Thou 
art a myth, a fancy portrait, and that a myth has changed 
the face of the world!" And then suppose that He should 
demand of us, " But who say ye that I am ?" 0, if again I 
might be your happy spokesman, on bended knees and with 



CHRIST. 187 

streaming eyes I would cry, " Thou art Christ, the Son of the 
living God, Thyself very man and very God." — Cyrus D. 
Foss (Bishop), General Conference Sermon, May 20, 1888, in 
Metropolitan Opera House, New York. The Daily Christian 
Advocate, May 23, 1888. 

franklin's opinion of JESUS. 

As to Jesus of Nazareth, my opinion of whom you par- 
ticularly desire, I think that the system of morals that he 
taught, and his religion, as he left them to us, are the best 
that this world ever saw, or is likely to see. 

FREMANTLE THE LIFE AND LIGHT OF MEN. 

The patriarchs had faith in Christ before Christ came, and 
by faith they were saved. And if Christ is the Eternal 
Word, the Life and Light of all men, he may be known by 
faith apart from his incarnation. . . . That social righteousness 
which was the burden of the law and the prophets, Christ 
came himself to fulfil, and he announced that he was come 
to proclaim the year of jubilee, to heal the broken-hearted, 
to release the prisoners, to give sight to the blind. He set 
about this by his works of beneficence, and left it to be car- 
ried on by the new social state — the society which he founded 
as the model of a regenerate world. — Canon Fremantle at 
The Religious Parliament. 

FROUDE THE RELIGION OF CHRIST. 

I believe that we may . . . find the highest and purest re- 
ligion ... in the history of him in whose name we are called ; 
his religion — not the Christian religion, but the religion of 
Christ — the poor man's gospel, the message of forgiveness, of 
reconciliation, of love ; and, oh, how gladly would I spend 
my life in preaching this. (James Anthony Froude in The 
Nemesis of Faith puts this into the mouth of the Oxford 
student in his story.) . . . (Again Froude wrote :) He 
(Christ) came bringing with him the knowledge that God is 
a being of infinite goodness ; that the service required of man- 



1 8 8 FAITHS OF FAMO US MEN. 

kind is not a service of form or ceremony, but a service of 
obedience. 

GARIBALDI— THE GREAT DELIVERER. 

I love and venerate the religion of Christ, because Christ 
came into the world to deliver humanity from slavery, for 
which God had not created it, 

GAYNOR (justice) CHRIST'S TRIAL. 

In 1887 I first looked at Munkacsy's painting, " Christ be- 
fore Pilate." . . . No such scene could have occurred in a 
Roman court, for the Roman jurisprudence was the most sci- 
entific and august that has ever existed. Jesus was tried be- 
fore a Jewish court — the Sanhedrim. The judges were 
seventy-one in number, including the High Priest. ... In a 
trial for an ofi'ense punishable with death, the requisite num- 
ber (for a " quorum ") was twenty -three. ... A trial for life 
could only be held during the daytime. The arrest of Jesus 
was not at the instance of any formal accusation, which was 
a pre-requisite, . . . but brought about about by a con- 
spiracy of the members of the Sanhedrim, his Judges ! . . . 
With the multitude (led by Judas) Luke actually associates 
members of the Sanhedrim ! . . . They (the Gospels) agree 
that Jesus was formally tried during the night. . . . (Conclu- 
sion :) The arrest was not legal, there being no accuser. . . . 
The trial was precipitate and not conducted fairly. ... It was 
unlawfully held in the night time. . . . It was an unjust judg- 
ment, given by judges so prejudiced against Jesus as to be un- 
fit to try him. . . . (As to Pilate.) There is no foundation 
for saying that there was a trial before Pilate. There was not 
even a witness examined. . . . He did not sit as Judge in the 
case. . . . He was primarily an executive, not a judicial offi- 
cer. . . . Pilate had the power, like our Governor, to grant a 
pardon. He also had an additional responsibility ; the judg- 
ment could not be executed without his approval of it. . . , 
Pilate yielded to the Jewish authorities and delivered him . . . 
to his own soldiers to be put to death, not in the way of the 
Jews, by stoning, but after the manner of the Romans, viz., 



CHRIST. 189 

by crucifixion. — Justice Gaynor, of Supreme Court of State 
of New York. 

GAYNOR JESUS AS PER MODERN JEWS. 

Though the Jewisli people have been unable to recognize 
Jesus as the Christ, they have come to fully realize that 
through the selfish bigotry and intolerance of the so-called 
leading men among them, the purest and loftiest character 
whom their race has ever produced was unjustly put to death. 
Who has not observed that hushed and mournful note, like 
the soughing of the wind through the pine tops, which this 
feeling has caused to vibrate among them ? It could not be 
otherwise with a race as finely strung as the finest stringed 
instrument, as their literature shows them to be. — Quoted in 
The Catholic Standard and Times, November 6, 1897. 

GEIKIE SHAKSPERE's CHRISTOLOGY. 

The life of . . . Christ must ever remain the noblest and 
most fruitful study of all men of every age. There is no 
hesitation among the greatest intellects of different ages . . . 
to confess admiration of his character and words as exhibited 
in the Gospels. . . . We all know how lowly a reverence is 
paid to him in passage after passage by Shakspere, the great- 
est intellect known, in its many-sided splendor. . . . The 
influence of Christ's life, his words, and his death, have 
from the first been like leaven cast into the mass of humanit}^ 
. . . His life and sayings, alike unique among men, deserve 
the reverent study of all. — Geikie's Life of Christ. 

GEORGE — Christ's all-embracing truths. 

Political economy and social science cannot teach any les- 
sons that are not embraced in the simple truths that were 
taught to poor fishermen and Jewish peasants by One who 
1800 years ago was crucified — the simple truths which, 
beneath the warpings of selfishness and the distortions of 
superstition, seem to underlie every religion that has ever 
striven to formulate the spiritual yearnings of man. — Henry 
George. 



190 



FAITHS OF FA3WUS MEN. 



GIBBONS CHRIST AND CHRISTIANS. 



(Cardinal Gibbons at Religious Parliament.) Christ alone 
of all religious founders had the courage to say to his dis- 
ciples : " Go teach all nations." ... Be not restrained by 
national or state lines. Let my Gospel be as free as the air. 
. . . All mankind are the children of my Father and are my 
brethren. I have died for all, and embrace all in my charity. 
Let the race be your audience, and the world be the theater 
of your labors. . . . This recognition of the Fatherhood of 
God and the Brotherhood of Christ has inspired the Catholic 
Church in her mission of love and benevolence. The various 
Christian bodies outside of the Catholic Church have been 
and are zealous promoters of these works of Christian benevo- 
lence. 

gilder's song by a heathen. 

If Jesus Christ is a man, 

And only a man, — I say- 
That of all mankind, I will cleave to him, 

And to him I will cleave alway. 

If Jesus Christ is a God, 

And the only God, — I swear 
I will follow him through heaven and hell. 

The earth, the sea and the air. 

— K. Watson Gilder. 

GLADDEN's ''who is this JESUS?" 

(Condensed.) Who is this Galilean peasant that looks into 
the soul, and tells what everybody wanted to know and none 
could tell — how to live so that life should be beautiful, bounti- 
ful, glad and free ? Who is this that plants on the further 
side of twenty centuries a standard of social order, and bids 
kings, lawgivers and sages, with their host, march on until 
they reach it ? It is He of whom it was foretold that the 
government should be upon His shoulder. 

GLADSTONE WRITES TO AN AMERICAN. 

On Sunday, May 22, 1898, Rev. Dr. Tupper, of Philadel- 
phia, referring to the life and death of Gladstone, said that 



CHRIST. 191 

the latter wrote a letter to him in 1893, in response to a query 
as to his religious belief, in which he said : " All that I 
think, all that I hope, all that I write, all that I live for, is 
based upon the divinity of Jesus Christ, the central joy of 
my poor, wayward life." 

GOETHE — CHRIST IN THE GOSPELS. 

I look upon all the four Gospels as thoroughly genuine, 
for there shines forth from them the reflected splendor of a 
sublimity proceeding from Jesus Christ of so divine a kind 
as only the divine could ever have manifested upon earth. 
. . . Tear out of the New Testament faith in the veracity of 
Christ as to the supernatural, and there is not enough left to 
build faith upon in regard to any other particular. — Con- 
versation with Eckermann. i 

GORDON ON ACCIDENTAL MIRACLES. 

The accidental miracles of our Lord are among the most 
remarkable — those that, as it were, he spilled over by the 
way. While he was on his way to do one miracle he dropped 
another, almost as if he didn't intend it. He was going to 
heal the daughter of Jairus when the woman with the issue 
of blood reached out her hand, and touched the hem of his 
garment and was healed. When an electric jar is filled, only 
a touch will unload it. — A. J. Gordon. 

GORDON BLACKS WHO THINK THEMSELVES V^HITE. 

There are negroes in central Africa who never dreamed 
that they were black until they saw the face of a white man ; 
and there are people who never knew that they were sinful 
until they saw the face of Jesus Christ in all its whiteness and 
purity. — A. J. Gordon, The Northfield Year Book, p. 258. 

CANON gore's '' LUX MUNDI " (cONDENSEd). 

The Spirit finds the Son of Man, the Anointed One, the 
perfect realization of the destiny of man. In Christ human- 
ity is perfect. The Spirit anoints him ; in the power of the 
Spirit he works his miracles ; ofi"ers himself without spot to 



1 92 FAITHS OF FAMO US MEN. 

God ; is raised from the dead. Christ is the second Adam. 
Assent to the claims and promises of Christ satisfies spiritual 
needs in such a way as to produce the strongest kind of hu- 
man character. All that is necessary for faith in Christ is to 
be found in the moral dispositions which predispose to be- 
lief, and make intelligible and credible the thing to be 
believed, coupled with such acceptance of the generally his- 
torical character of the Gospels and of the trustworthiness 
of the other Apostolic documents as justifies the belief that 
our Lord was actually born of the Virgin Mary ; was mani- 
fested as the Son of God with power, etc. ; was crucified ; was 
raised again the third day, and was exalted to the right hand 
of the Father ; was the Founder of the Church, and the 
Source to it of the informing Spirit. — Lux Mundi, pp. 267-284. 

GREGG THE CRIME OF CRIMES. 

The crucifixion of Christ is the crime of crimes. There is 
nothing blacker on the black roll of human enormities. The 
strokes of the crucificial hammers ring throughout the uni- 
verse. Eighteen centuries have passed, yet everything is as 
real and vivid as though Calvary were but eighteen hours 
distant. God himself emphasized the enormity of the cruci- 
fixion of his Son by means of the great wonders by which he 
marked the event and proclaimed that all nature was in 
sympathetic agony with the agonizing Christ. The reeling 
earth, the rending rocks, the darkened sun, the three hours 
black pall — all this was nature, at the bidding of God, acting 
out its horror. The Hebrews had for centuries been hoping, 
dreaming and talking of a Messiah. At last their Messiah 
came. How did they receive him ? With yells of " Cru- 
cify !" At the cross of Jesus, which consummated their in- 
iquity, the story of their nation ends. After-history only 
shows how the wings of every vulture flap over the corpse 
of a nation that has fallen into moral death. Some of those 
who shared in the scene of Christ's crucifixion, and myriads 
of their children, shared also in the long horror of the siege 
of Jerusalem by the Romans — a siege which, for its unutter- 
able fearfulness, stands unparalleled in the story of mankind. 



CHRIST. 193 

They had shouted, " We have no king but Csesar !" and they 
had no king but Ciesar. Caesar after Caesar outraged and 
pillaged them till at last their Csesar slaked in the blood of 
its defenders the red ashes of their desecrated temple. They 
had forced the Romans to crucify their Christ, and they them- 
selves were crucified in myriads outside their walls, till room 
failed for their crosses, and wood to make them with. It is 
estimated that over 1,000,000 crosses were erected during the 
siege of Jerusalem. They had preferred a murderer to their 
Messiah, and for them there was no Messiah more, while a 
murderer's dagger swayed the last councils of their dying 
race. They had accepted the guilt of blood, and the last 
pages of their history were glued together with that crimson 
stain ; and to this day he who walks around Jerusalem sees 
in its ever-extending miles of gravestones and ever-length- 
ening pavement of tombs a vivid emblem of that field which 
Judas bought with the price of his iniquity, — anaceldema, a 
field of blood. Retribution still follows the nation of Christ's 
crucifiers. The Jews are an ostracized race in the midst of 
humanity the world over. Carlyle puts it thus : " Honor 
Barabbas the robber and thou shalt sell old clothes through 
the cities of the world, shalt accumulate sordid moneys, with 
a curse on every coin of them, and shalt be spurned for 1800 
years." — David Gregg (Presbyterian). See Interdenominational 
Sermons in Old John Street (Methodist Episcopal) Church (New 
York), pp. 170-173. 

GUIZOT THE INCARNATION. 

The opponents of the doctrine of the incarnation and of 
the divinity of Christ disregard equally men and history — 
the complex elements of human nature, and the meaning of 
the great facts which mark the religious life of the human 
race. What is man himself but an incomplete and imper- 
fect incarnation of God ? 

HALL (C. C.)^TRYING TO PAINT DIVINITY. 

None of them approaches that ideal conception of His 
countenance which is present to my mind as a devout be- 

13 



1 94 FAITHS OF FA MO US MEN. 

liever in His unique personality as the God-man. If Christ 
were only a man (a man only), I see no reason why the great 
artists of the centuries could not satisfy our noblest thought 
concerning His personal appearance ; but because of that 
infinite element of Deity which blends with His manhood, 
no human hand has yet been able to accomplish what I 
must believe to be an impossible task. — Quoted in The Literary 
Digest, April 15, 1899. 

HALL (jOHN) JESUS MORE THAN A TEACHER. 

I have wondered what those self-constituted instructors of 
the race can have in their minds when they say that Christ 
was the best teacher that the world ever saw, and yet find 
this teacher saying that he is the Son of God, the Head of 
the Church, and is from everlasting to everlasting. If he was 
a perfect teacher, why are not these truths to be accepted ? 
If he was mistaken, how can he be regarded as the best 
teacher that the world ever heard ? — In Gaston Church, 
Philadelphia, January 27, 1898. 

Kegel's alleged allegation. 
He was the Being in whose consciousness the unity of the 
Divine and the human was exhibited for the first time with 
an energy that, in the whole course of his life and character, 
diminished to the very lowest possible degree all limitations 
of this unity. In this respect he stands alone and unequaled 
in the world's history. 

Heine's belief as a grown-up. 
When I got bigger, my child, I comprehended a great deal 
more than this (see Part I.) ; and I believe on . . . the be- 
loved Son, who loved us, and revealed love to us ; and for 
his reward, as always happens, was crucified by the people. — 
Heinrich Heine. 

hepworth's noted confession. 
I feel that God has given me to Jesus Christ, who will lead 
me up to the Father, and I can stand by the side of the Lord, 
and he will put his hand around my waist, and walk with 



CHRIST. 195 

me, and will put his arm through mine, and I shall feel the 
genial touch of God himself. ... I cannot resist the feeling 
— it has grown partly out of the way I read the Bible, and 
partly out of my own consciousness — that Christ's life and 
God's life are inextricably interwoven and interlaced. 

HEPWORTH IS COMMENTED ON. 

Mr. Hep worth's sincerity is called in question by many 
(says Dr. Luther T. Townsend, p. 330, in his book " God- 
Man "), but we do not see (he adds) how his confession 
could be stated more satisfactorily. (Again, p. 33.) When 
a late convert (Dr. H.) gives . . . expression (as " above ") 
to his Christian consciousness, it must be admitted that the 
language (of the first statement) sounds much like " irreverent 
rhetoric," as a reviewer characterized it. But it is far from 
being irreverent in the judgment of the great multitude of 
those who know Christianity " experimentally." It is rather 
the expression of an emotion which is felt by every true 
believer in Christ, Christendom through. 

HEPWORTH— CHRIST VERSUS CREED. 

A creed is truth frozen into glittering icicles, but Christ's 
words are a blazing fire on a wintry hearthstone, which gives 
new life to the benumbed traveler who knocks at the door 
and asks for shelter. — Herald Sermons, p. 227. 

HERDER ON THE WORLD's SAVIOR. 

Jesus must be looked upon as the first real fountain of 
purity, freedom and salvation to the world. 

HILLIS FIRST BROOKLYN SERMON (eXTRACT). 

Though nearly three centuries have passed, Shakspere has 
had but twelve great students of four nationalities who have 
given to us great commentaries upon those immortal dramas. 
No young scholar has ever felt so interested in the Bard of 
Stratford that he has gone to some province in Africa in order 
to give his beloved poet to the people, or formulated their 
rude speech into written language. Yet during this century 



1 96 FAITHS OF FAMO US MEN. 

alone the intellectual stimulus of Christ's story has been such 
that more than 200 dictionaries and grammars, in as many- 
dialects and languages, have been compiled for the further- 
ance of Christ's thoughts and the enrichment of men's lives. — 
N. D. Hillis, TYiQNew York Observer., The Literary Digest., Febru- 
ary 18, 1899. 

HILLIS CHRIST AS A LITERARY ARTIST. 

In view of His influence upon law, literature, letters and 
life, it seems hard not to believe in Christ's supremacy in the 
realm of the intellect. For some reason, no author has ever 
spoken of Christ as earth's supreme literary artist. Men 
have discussed His ideas of childhood, home, friendship and 
heaven, but they have held themselves well away from all 
word as to the marvelous skill with which He formulated 
thoughts so melodious that, though they have been translated 
twice, they still breathe the sound of ethereal music. Christ's 
thoughts, injured by translators and marred by copyists, 
seem like those precious marbles from the hands of Phidias, 
the very fragments of which are so beautiful as to evoke the 
admiration of all beholders. Nevertheless, His words, as 
quoted by His four biographers, represent in form and 
thought the highest products of genius that the literary art 
has ever produced. — Idem^ Ibid. 

HILLIS CHRIST A LA DICKENS, COLERIDGE, KEAN. 

Charles Dickens was the great master of the pathetic style, 
yet when the novelist was asked what was (is) the most 
touching story in literature, he answered, " The Story of the 
Prodigal Son." Coleridge took all knowledge to his province, 
and his conversation sparkled with jewels of thought. Yet 
when asked for the richest passage in literature, he answered, 
" The Beatitudes." Edmund Kean was a great actor and 
artist, but there was (is) one passage so full of tears that he 
thought that no man could properly present it— the one be- 
ginning, " Come unto Me all ye that labor and are heavy 
laden, and I will give you rest." — Idem, Ibid. 



CHRIST. 197 

HILLIS ON humanity's HERO. 

All the greatest men of the past generation seem to have 
joined Christ's triumphal procession. The waxing fame of 
Christ is the most striking fact of our era. The time seems 
rapidly approaching when society will have but one Hero and 
King, at whose feet humanity will empty all its songs and 
flowers, its prayers and tears. — N. D. Hillis, Chicago Central 
Church Sermon (pamphlet form) — The Influence of Jesus 
Christ in Civilization. 

HIRSCH (rabbi) asks QUESTIONS. 

(At Religious Parliament.; Were those marked for glory 
by the great teacher of Nazareth who wore the largest phy- 
lacteries ? . . . Did Jesus merely regard the temple as holy ? 
(that is, the temple only.) . . . Did not the prayer of the great 
Master of Nazareth teach all men and all ages that prayer 
must be the stirring of love ? . . . Can an unforgiving heart 
pray " forgive as we forgive "? Can one ask for daily bread 
when he refuses to break bread with the hungry ? 

HIRSCH (rabbi) — Christ's slayers. 

Dr. Emil Hirsch, of Chicago, at Atlanta, Ga., made a 
strong plea in controversion of the oft-repeated assertion that 
the Jews were the crucifiers of Jesus. Dr. Hirsch said that 
at the time that Jesus was killed, the Jews had been deprived 
of the right to inflict the death penalty. Furthermore, cru- 
cifixion was a Roman and not a Hebrew mode of killing. 
Jesus was killed by the Romans (etc.) . . . The modern Jews, 
said the lecturer, claim Jesus as one of our greatest teachers, 
and place him in the front rank of our prophets. — New York 
Journal. 

HOWARD (general O. O.) ANSWERS QUESTIONS. 

The Almighty manifests himself especially to us in the 
person of his Son, our Lord. . . . My love for him meets his 
love for me. . . . Through him — the Mediator — our Father's 
arms are always stretched out to welcome every child who 
will turn toward him. — The Christian Herald, June 14, 1899. 



1 98 FAITHS OF FAMO US MEN. 

HOWE (mRS. J. W.) GOES BACK TO CHRIST. 

I want to take the word " Christianity " back to Christ 
himself, back to that mighty heart whose pulse seems to 
throb through the world to-day, that endless fountain of 
charity out of which has come all true progress and all civ- 
ilization that deserves the name. ... I go back to that great 
spirit which contemplated a sacrifice for the whole of hu- 
manity. That is not one of exclusion, but of an infinite and 
endless inclusion ; and I thank God for it. (This statement 
at the Religious Parliament was called out by Professor Wil- 
kinson's speech on The Attitude of Christianity toioard Other 
Religions.)— J ulm Ward Howe. 

HOWE (mRS. J. W.) versus * PROF. WILKINSON. 

(We here give the words of Prof. Wilkinson, those of Mrs. 
Howe, and the press report of the occurrence.) Prof. W. C. 
Wilkinson — Those (other) religions the Bible nowhere repre- 
sents as pathetic and partly successful gropings after God. 
They are one and all represented as gropings downward, not 
gropings upward. According to Christianity they hinder, 
they do not help. The attitude, therefore, of Christianity 
toward religions other than itself is an attitude of universal, 
absolute, unappeasable hostility. . . . Mrs. J. W. Howe — I 
do not agree with Prof. Wilkinson in his remarks on the 
attitude of Christianity toward other religions, and I can 
never agree with any person, no matter who, who enunciates 
such principles. . . . Reporter — She spoke but a few moments, 
but each word that fell from her lips cut like a knife. . . . 
She took the word " Christianity " back to Christ, etc. . . . 
Her words, few as they were and simple, were convincing, 
and the huge rafters and girders of Columbus Hall creaked 
under the pressure of the storm of applause. — See pp. 841, 
842, Bibles and Beliefs of Mankind, edited by Revs. Towne and 
Canfield and Mr. Hagar. 

hughes (t.) THE sermon ON THE MOUNT. 

standing on the hillside, the young Galilean peasant gives 
forth the great proclamation which by one eff'ort lifted man- 



CHRIST. 199 

kind on to that new and higher ground on which it has been 
painfully struggling ever since, but on the whole with sure 
though slow success, to plant itself and maintain sure foot- 
hold. In all history there is no parallel to it. . . . Unbe- 
lievers have been sneering at and ridiculing it, and Christian 
doctors paring and explaining it away ever since. But there 
it stands, as strong and fresh as ever, the calm declaration 
and witness of what mankind is intended by God to become 
on this earth of his. — Thomas Hughes, The Manliness of Christy 
pp. 100, 101. 

HUTCHINSON THE COURAGE OF CALVARY. 

Courage, sheer, dauntless, inexhaustible, was the supreme 
glory of Calvary. . . . Rightly has the Church ever insisted 
upon the supreme importance of the death of Christ. With- 
out it, the profound simplicity of his moral precepts, the 
spotless purity of his life, the sweetness and gentleness of his 
nature, would have won the admiration and respect of the 
student, the philosopher ; but it was the striking combina- 
tion of all these graces with a high-souled courage which any 
iron-gloved fighting-man might have envied, a courage which 
would not fight but scorned to flee, that compelled the rever- 
ence of the world. Sooner than surrender one iota of his 
convictions, sooner than delay a moment longer the pro- 
claiming of that reign of love, justice and peace which was 
literally a " kingdom of heaven," he deliberately dared and 
unflinchingly suff'ered a death of shame and torture. All 
risk of which might have been completely avoided by ceas- 
ing to preach, or by an hour's midnight flight beyond Jordan. 
But from his fearless sensitive soul this cup could not pass 
in any such fashion. And to the spotless courage of his love 
the whole world bows in reverence, and shall bow as long as 
humanity endures. — W. Hutchinson, The Gospel According to 
Darwin^ pp. 141, 142. 

HUXLEY SEES CHRIST'S HAND IN HISTORY. 

Whoso calls to mind what I might venture to term the 
bright side of Christianity — that ideal of manhood with its 



200 FAITHS OF FAMOUS MEN. 

strength and its patience, its justice and its pity for human 
frailty, its helpfuhiess to the extremity of self-sacrifice, its 
ethical purity and nobility, which apostles have pictured, in 
which armies of martyrs have placed their unshakable faith, 
and whence obscure men and women like Catherine of Sienna 
and John Knox have derived the courage to rebuke popes 
and kings — is not likely to underrate the importance of the 
Christian Faith as a factor in human history. — Thomas Hux- 
ley replying to Frederick Harrison's article in The Fortnightly 
Review^ January, 1889. See Pamphlet Christianity and Agnos- 
ticism, p. 27. 

HYDE DIVINE FLESH AND BLOOD. 

To deny divinity to Christ is to relegate all divinity what- 
soever to the far-off shadowy realms of metaphysical inquiry. 
If the flesh and blood of the man whose meat and drink it 
was to do the will of God be not divine, then the days of 
faith in a living God are numbered, and the feet of the 
agnostic are at the door to carry out the corpse. The modern 
argument for the divinity of Christ is very simple : Love is 
God. Christ is our highest and completest historic expres- 
sion of love. Therefore Christ is the Son of God, our inter- 
pretation of the Divine, our vision of the Father. — W. D. 
Hyde, President Bowdoin College, on " The Reorganization 
of the Faith " in The New (Chicago) World, April, 1899. 

INGERSOLL's tribute to the CRUCIFIED. 

For the man Christ who loved his fellow-men and believed 
in an Infinite Father who would shield the innocent and 
protect the just; for the martyr who expected to be rescued 
from the cruel cross, and who at last, finding that his hope was 
dust, cried out in the gathering gloom, " My God, my God, 
why hast thou forsaken me ?" — for that great and suffering 
man I have the highest admiration and respect. They 
crucified a kind and perfectly innocent man. In all ages 
some brave lover of right heroically faces the ignorant fury 
of superstition for the sake of man and truth. Socrates was 



CHRIST. 201 

poisoned, Christ was crucified. Christ was the reformer of 
his day, and his life was destroyed by hypocrites. Had I 
lived in his day, I would have been his friend ; and should 
he ever come again while I am here, he will find no better 
friend than I will be. His life is worth its example — its 
moral force, its heroism of benevolence. For that name I 
have infinite respect and love. To that great and serene man 
I gladly pay the homage of my admiration and my tears. 
. . . The place where man has died for man is holy ground. 

IREN^US RECOLLECTS IMPORTANT EVENTS. 

(Letter) To Florinus. I saw thee when I was a boy in 
Lower Asia with Polycarp. ... I recall the place where 
Polycarp sat and discoursed ; . . . his intercourse with John, 
as he told it, and wdth those who had seen the Lord ; and 
what he had learned from them about the Lord, his miracles 
and doctrines. These things Polycarp told ... as he had 
them from eye-witnesses, and I heard them and noted them 
down in my heart. 

JACOBI VERSUS THE MYTHICAL THEORY. 

O myth ! 0, how far exalted above all human mythology 
is this representation of Christ ! He w^ho could create such 
fiction is able also to create worlds, call spirits into being, 
inspire life and the highest blessedness by the simple power 
of his breath. The facts are conclusive that one has here not 
myth but overwhelming reality and truth. 

JEFFERSON (tHOMAs) THE MASTER WORKMAN. 

(Thomas Jefi'erson's letter to Dr. Priestley, dated Wash- 
ington, April 9, 1803.) To do him (Jesus) justice, it would 
be necessary to note the disadvantage that his doctrines have 
to encounter, not having been committed to writing by him- 
self, but by the most unlettered of men, by memory, long 
after they had heard them from him, when much was for- 
gotten, much misunderstood, and presented in very paradoxi- 
cal shapes. Yet such are the fragments remaining as to 
show a master workman, and that his system of morality 



202 FAITHS OF FAMOUS 3IEN. 

was (is) the most benevolent and sublime, probably, that has 
ever been taught, and more perfect than those of any of the 
ancient philosophers. (Farther along in his letter he refers 
to Jesus as) the most innocent, . . . benevolent, . . . elo- 
quent and sublime character that has ever been exhibited 
to man. 

JOHNSON (h.) WHO IS THIS CHRIST? 

(Herrick Johnson in Christianity's Challenge, pp. 65, 84, 
103.) Who is this Christ, founding Christianity and per- 
meating it ^vith a personal force that has augmented with 
the passage of the centuries, swaying men's minds and hearts 
to-day over all the world with incomparable supremacy? 
. . . There is no middle ground. Christ was either the 
grandest, guiltiest of impostors, by a marvelous and most 
subtle refinement of wickedness, or he was God " manifest 
in the flesh." . . . Fulsome laudation of the character and 
life of Jesus will not answer. Yielding him admiration and 
tears will not do. 

JOHNSON (h.) THE MIRACLE OF THE AGES. 

Could he have stood at the head of the world for eighteen 
hundred years, and yet be nothing more than the son of 
Joseph and Mary ? . . . Surely the miracle of the ages is 
this, — that such a Being is in the Gospel record ; one who, 
ever since that record was written, has been directing the 
world's life, shaping the world's history, commanding the 
world's thought, subduing the world's kingdoms, overthrow- 
ing the world's idolatries. . . . Take Christ out of the Gospel 
and you take the heart out. . . . This very hour millions 
would die for him. . . . He is the one spotless soul in the 
successive millions of the race, the one divine flower in the 
garden of God.— Ibid., pp. 64, 65 fi*., 76, 81. 

JOHNSON (h.) CHRIST VERSUS KRISHNU. 

It has recently been afiirmed that Krishnu is " a savior 
almost exactly like ours, and six hundred years older." 
(Answer.) First. Modern scholarship places the origin of 



CHRIST. 203 

these fictions of Krishnu, that bear any resemblance to Christ, 
far within the Christian era. Second. Krishnu is a moral 
monster ; while many teachings ascribed to him have a high 
morality, he is represented as sporting in lustful license. 
The worst scenes of his life are not fit to be told ; he is re- 
sponsible for some of the most licentious Hindoo feasts. — 
Ihicl, p. 82. 

JONES (sAm) THE BIOGRAPHIES OF CHRIST. 

In the last thirty-five years there have been more biogra- 
phies of Christ written than in all previous ages. The lead- 
ing minds are discussing and writing upon this great person. 
Who is Christ ? He is my brother. He is the Maker (etc.) 
of this universe. — Good News. 

JOSEPHUS'S TESTIMONY TO JESUS. 

Now there was about this time Jesus, a wise man, if it be 
lawful to call him a man, — for he was a doer of wonderful 
works, a teacher of such men as receive truth with pleasure. 
He drew over to him both many of the Jews and many of 
the Gentiles. He was [the] Christ, and when Pilate at the 
suggestion of the principal men among us had condemned 
him to the cross [A.D. 33, April 3d], those that loved him 
at the first did not forsake him ; for he appeared to them 
alive again the third day [April 5th], as the divine prophets 
had foretold these and ten thousand other things concerning 
him. And the tribe of Christians, so named from him, are 
not extinct to this day. About the same time another sad 
calamity, etc. . . . (Whiston's Trans., bk. 20, ch. 3) . . . 
So he (Albinus) assembled the Sanhedrim of Judges, and 
brought before them the brother of Jesus who was called 
Christ, etc. . . . (bk. 20, ch. 9) . . . These miseries (see text) 
befel the Jews by way of revenge for James the Just, who 
was the brother of Jesus that was called Christ. (As to genu- 
ineness, see seq.) 

JOSEPHUS PER CHURCH FATHERS. 

Justyn Martyr (A.D. 147) refers to it (to Josephus's testi- 
mony). — Lambert's Tactics of Infidels, p. 34. . . . (Origen 



204 FAITHS OF FAMOUS MEN. 

says) Josephus, although he did not believe in Jesus as 
Christ, says, " These miseries befel the Jews by way of (etc., 
as quoted)." — Contra Celsum, bk. 1, p. 35. . . . Eusebius refers 
to it twice. — Lacy, a disciple of Ingersoll. . . . Eusebius 
was the first to quote the passage, but not the first to refer 
to it. — Lambert, Tactics, etc., p. 334. . . . (Ambrose says) If 
the Jews do not believe us, let them believe their own writers. 
Josephus hath this (the passage quoted). . . . He was not 
a believer, but this adds more weight to his testimony. 

JOSEPHUS PER WHISTON AND OTHERS. 

(As to the same style running through all these testimonies.) 
This is denied by nobody as to the other (testimony) con- 
cerning John the Baptist and James the Just, and is now 
become equally undeniable as to that concerning Christ. — 
Whiston, Translator of Josephus. . . . (Renan, though opin- 
ing that the words " He was the Christ " have been interpo- 
lated, says) I believe the passage on Jesus to be authentic. . . . 
(Schaff says — The Person of Christ, p, 191) This testimony of 
the Jewish priest and historian is found in all known copies 
of his works. 

JOSEPHUS PER FATHER LAMBERT. 

Josephus, though a Jew, wrote his histories in Greek, not 
Hebrew. It is improbable that, in writing a history of the 
Jews to A.D. 65, he should ignore Christ, when his contem- 
poraries, Suetonius, Tacitus and Pliny the younger mention 
him. He wrote for the use of Greeks and Romans. . . . Hence, 
in alluding to a person who bore a name common to several 
others, what would be more natural than to distinguish him 
from them by the title " Christ " by which he was known ? . . . 
The majority of learned men who have written on this sub- 
ject recognize the passage as genuine. — Tactics of Infidels, 
chs. 35, 37. 

JUSTIN MARTYR CHRISTIANITY'S SPREAD. 

There is not a race of men, barbarian or Greek, nay, of 
those who live in wagons, or who are nomads, or shepherds 



CHRIST. 205 

in tents, among whom prayers are not offered to the Father 
and Maker of the universe, through the name of the cruci- 
fied Jesus. 

KANT — Christ's name and his own. 

One of those names, before which the heavens bow, is 
sacred ; while the other is only that of a poor scholar en- 
deavoring to explain to the best of his abilities the teachings 
of his Master. — Conversation of Emmanuel Kant. 

KELLOGG CHRIST NOT AN EVOLUTION. 

To imagine Christ a product of the environment in Pales- 
tine in the first Christian century is extravagant folly. More- 
over, his appearance was far too soon for the theory. For, 
with all the boast that is made of human progress, the race 
shows no signs of having approached the possible evolution 
of a Christ. An immeasurable distance still separates the 
man of Nazareth from all other men. How incredible, then, 
on the assumption of a naturalistic evolution, that there 
should have been this Being so far back in history ! The 
only place for an evolved Christ — if we may be pardoned 
such a supposition — would not be in the first century, nor 
yet in the nineteenth, but in a future, as yet incalculably 
distant. — S. H. Kellogg. (Condensed.) 

KESHUB CHUNDER SEN THE LEAVEN. 

Christ exists throughout Christendom like an all-pervad- 
ing leaven, mysteriously and imperceptibly leavening the 
bias of millions of men and w^omen. . . . Christ, not the 
British government, rules India. We breathe, think, feel, 
and move in a Christian atmosphere. — See Mozoomdar's 
The Oriental Christ. 

KOHLER (rabbi) TO PHILADELPHIA "JEWESSES." 

Those strange and beautiful tales about the things that 
happened around the Lake of Galilee show that there was 
some spiritual daybreak in that dark corner, of which official 
Judaism had not taken sufficient cognizance, that a move- 



206 FAITHS OF FAMOUS MEN. 

ment was inaugurated then which did not receive its impulse 
or its sanctions from the -regular authorities or schools. . . . 
It is, therefore, one of the most interesting historical and 
psychological studies of Judaism to follow this movement 
through all its phases from the moment that the cry of " the 
Kingdom of Heaven " was heard on the shore of the Jordan 
among the humble Baptists until the fishermen of Galilee 
carried the good tidings or good spell — gospel — as the watch- 
word of the new faith triumphantly out into the wide world. 

KOHLER (rabbi) JESUS AND JUDAISM. 

It is preposterous to imagine that the Jews, praying day 
after day in their synagogues for the coming of the Kingdom 
of Heaven and the Deliverer from the yoke of Rome, should 
have hated and persecuted Jesus, who, of all the teachers of 
good tidings, was the most tender-hearted and meekest. . . . 
Every word uttered by him has the ring of Jewish sentiment 
and betrays the originality of a religious genius. . . . We 
cannot close our eyes to the one great fact that this man 
Jesus must have made a wonderful impression upon his 
hearers, by the thousand and one sweet and beautiful things 
that He said. . . . His greatness belonged to no school. He 
was a man of the people. The Essene ideal of love and 
brotherly kindness took new form in Him. 

KOHLER (rabbi) THE GOSPEL OF JESUS. 

He felt that divine power of pity which cares not for the 
pollution of sinners, if only the sins can be wiped out by the 
tears of penitence. He had, unlike any other teacher or 
prophet, a message, a gospel of heavenly redemption for the 
despised, the illiterate, the forsaken, and they crowned him 
with the diadem of the Messiah. . . . His wondrous powers 
of healing also show Him to have been a disciple of the 
Essenes. The Hol}^ Spirit which played so prominent a role 
in the life of the Essenes works miracles through Him, carries 
Him through the air, and opens the prison door for His dis- 
ciples. — Lecture reported in The Jewish Exponent, Philadel- 
phia, December 16, 1898. 



CHRIST. 207 

LAMENNAIS A SUPERHUMAN PERSON. 

When I come to consider his life, his works, his teachings, 
the marvelous mingling in him of grandeur and simplicity, 
of sweetness and force, that incomprehensible perfection 
which never for a moment fails, . . . when I contemplate 
this marvel which the world has seen only once, and which 
has renewed the world, I do not ask myself if Christ was 
Divine; I should be rather tempted to ask myself if he were 
human. — Essai sur V Indifference, torn. IV., p. 449. — H. F. R. 
de Lamennais. 

LANIER GETHSEMANE AND CALVARY. 

Into the woods my Master went, 

Clean forspent, forspent. 

Into the woods my Master came, 

Forspent with love and shame. 

But the olives were not blind to Him, 

The little gray leaves were kind to Him • 

The thorn-tree had a mind to Him 

When into the woods he came. 

Out of the woods my Master went. 

And He was well content. 

Out of the woods my Master came, 

Content with death and shame. 

When Death and Shame would woo Him last, 

From under the trees they drew Him last ; 

'Twas on a tree they slew Him — last 

When out of the woods He came. 

-Sidney Lanier. 

LECKY mankind's REGENERATOR. 

It was reserved for Christianity to present to the world an 
ideal character which through all the changes of eighteen 
centuries has inspired the hearts of men with an impassioned 
love ; has shown itself capable of acting on all ages, nations, 
temperaments and conditions ; has been not only the highest 
pattern of virtue, but the strongest incentive to its practice. 
. . . The simple record of these three short years of active 
life has done more to regenerate and soften mankind than 
all the disquisitions of philosophers and all the exhortations 



2o8 FAITHS OF FAMOUS MEN. 

of moralists. This has been the well-spring of whatever is 
best and purest in the Christian life. — History of European 
Morals. 

LESSING CHRIST AND IMMORTALITY. 

Christ became the first reliable . . . teacher of the immor- 
tality of the soul. Reliable because of the prophecies which 
seemed fulfilled in him ; reliable because of the miracles 
which he wrought ; reliable because of his own reviving after 
death, by which he sealed his doctrine. 

LUCIAN's words A.D. 165 OR THEREABOUT. 

The Christians are still worshiping that great man who 
was crucified in Palestine. — De Morte Peregrini, c. 11. 

LUTHARDT CHRIST's HEAD AND HEART. 

The image of Jesus is the image of the highest and purest 
harmony both of his natural and his moral being. With all 
other men there is some discrepancy in the inner life. The 
two poles of intellectual life, knowledge and feeling, head 
and heart, the two powers of the moral life, — in whom are 
they fully agreed ? But as to Jesus, we all have the lively 
impression : here reigns perfect harmony of the inner spiritual 
life. His soul is at absolute peace. . . . He is all love, all 
heart, all feeling ; and yet on the other hand, all intellect, 
all clearness, all majesty. . . . Sublime harmony ! — Apolo- 
getische, etc., p. 204. 

LUTHARDT THE PASSING OF STRAUSS AND RENAN. 

What a stir D. F. Strauss made in his day ! All who under- 
stand the matter now have abandoned the theory that the 
life of Jesus consists of myths. How many in Germany, 
even in scientific circles, compromised themselves by their 
attitude toward Kenan's " Life of Jesus "! Who ever speaks 
seriously of this French romance now ? 

MACDONALD THE CORE OF CHRISTIANITY. 

No worst thing ever done in the name of Christianity, no 
vilest corruption of the church, can destroy the eternal fact 



CHRIST. 209 

that the core of it is the heart of Jesus. Branches innumer- 
able may be lopped off and cast into the fire, yet the word " I 
am the vine " remaineth. — George MacDonald. 

MARKHAM CHRIST AS A FATHER. 

I believe that Jesus of Nazareth is the Father, the Savior 
of the human race. In His principles of justice, in His 
principles of brotherhood, we find the solution of these ques- 
tions (the question as to " The Man with the Hoe," etc.). 

MARTINEAU THE REVEALER OF GOD. 

Not more clearly does the worship of a saintly soul breath- 
ing through its windows opened to the midnight betray the 
secrets of its affections than the mind of Jesus reveals the 
perfect thought and inmost love of the All-Ruling God. 
Were he the only born — the solitary self revelation — of the 
creative Spirit, he could not more purely open the mind of 
heaven ; being the very Logos — the apprehensive Nature of 
God — which, long unuttered to the world and abiding in the 
beginning with Him, has now come forth and dwelt among 
us, full of grace and truth. 

m'cOSH LAST OF LEGENDARY THEORY. 

The wisest opponents of Christianity have abandoned the 
legendary hypothesis as one utterly inapplicable to such con- 
nected discourses as the parables of our Lord. ... It could 
not have entered into the heart of any man to conceive a life 
and a morality like that of Jesus ; to picture one of so pure 
an aim, and to put into his mouth the Sermon on the 
Mount, or the parable of the prodigal son. . . . Whence this 
conception of Jesus, of his work, his character, his aims? 
The Jewish mind, so narrow and sectarian, was utterly in- 
capable of such enlargement. . . . There is nothing parallel to 
this in the history of the world. . . . The great body of skep- 
tics have resorted to more ingenious and plausible suppo- 
sitions. — Christianity and Positivism, pp. 308, 310, 313. 

14 



2 1 FAITHS OF FAMO US MEN. 

m'kinley's creed in a nutshell. 

Executive Mansion. 

Washington, May 25, 1899. 

My belief embraces the Divinity of Christ and a recog- 
nition of Christianity as the mightiest factor in the world's 
civilization. V/illiam McKinley. 

— In The Christian Herald, June 14, 1899. 

m'lANE THE LIGHT OF THE CROSS. 

Eighteen hundred and fifty years ago a cross was raised 
upon Mount Calvary. Upon that cross, between two male- 
factors, in the presence of angry Jews and scoffing Gentiles, 
Jesus of Nazareth was crucified. Other crosses have been 
raised, other victims have been crucified, and men have 
turned their backs upon them, and they have been forgotten ; 
but for eighteen centuries the eyes of men have been drawn 
to that cross, and fastened upon the crucified. Other crosses 
have cast a narrow and transient shadow ; that cross has 
cast a broadening and permanent path of light. — W. W. 
McLane. 

m'neill — Christ's complimenters. 

A French officer whose ship had been taken by Nelson was 
brought on board Nelson's vessel, and he walked up to the 
great admiral and gave him his hand. " No," said Nelson, 
" your sword, first, please." That is the Gospel. Many peo- 
ple would take Christ's hand and say that he is a noble 
character. Give up your rebellious will first; admit your 
guilt ; then Christ will take your hand and never let go. — 
John McNeill, The Northfield Year Book, p. 294. 

mill CHRIST THE DIVINE STANDARD. 

The most valuable part of the effect on the character which 
Christianity has produced by holding up, in a divine person, 
a standard of excellence and a model of imitation, is avail- 
able even to the absolute unbeliever, . . . and can never more 
be lost to humanity. . . . Whatever else may be taken away 
from us by a rational criticism, Christ is still left. ... It is of 



CHRIST. 2 1 1 

no use to say that Christ, as exhibited to us in the gospels, is 
not historical. . . . Who among his disciples or among their 
proselytes was capable of inventing the sayings ascribed to 
Jesus, or of imagining the life and character revealed in the 
gospels ? Certainly not the fishermen of Galilee ! — John 
Stuart Mill. 

MILL humanity's REPRESENTATIVE. 

About the life and sayings of Jesus there is a stamp of per- 
sonal originality combmed with profundity of insight which 
must place the prophet of Nazareth, even in the estimation 
of those who have no belief in his inspiration, in the very 
first rank of those men of sublime genius of whom our spe- 
cies can boast. When this pre-eminent genius is combined 
with the qualities of probably the greatest moral reformer, 
and martyr to that mission, who ever existed upon earth, re- 
ligion cannot be said to have made a bad choice in pitching 
on this man as the ideal representative and guide of human- 
ity ; nor even now would it be easy, even for an unbeliever, 
to find a better translation of the rule of virtue from the ab- 
stract into the concrete than to endeavor so to live that Christ 
would approve of our life. — John Stuart Mill, Essays on Re- 



MILLER (H.) CHRIST A CAUCASIAN. 

It has been said that that traditionary time-honored form, 
which we at once recognize in the pictures of the. old-time 
masters as that of the Savior of mankind, he in reality bore 
when he walked this earth in the flesh. ... If such was the 
form Avhich the adorable Redeemer assumed, . . . the second 
Adam, like the first, exemplified . . . the perfect type of Cau- 
casian man. — Hugh Miller, Testimony of the Rocks, p. 229. 

MILTON THE FATHER'S LIKENESS. 

Begotten Son, divine Simihtude, 
In whose conspicuous countenance, without cloud 
Made visible, the Almighty Father shines, 
Whom else no creature can behold ! 
Transfused, on thee His ample spirit rests. 



2 1 2 FAITHS OF FAMO US MEN. 

MONTGOMERY KEEP SILE^XE BEFORE HIM 

O, who shall paint him ? Let the sweetest tone 
That ever trembled on the harps of heaven 
Be discord ; let the clianting seraphim 
Whose anthem is Eternity be dumb ; 
For praise and wonder, adoration, all 
Melt into muteness ere they soar to thee, 
Thou sole perfection ! Theme of countless worlds ! 

MOZOOMDAR'S oriental CHRIST. 

In the midst of these crumbling systems of Hindu error 
and superstition, in the midst of this self-righteous dogmatism 
and acrimonious controversy, in the midst of these cold spec- 
tral shadows of transition, secularism and agnostic doubt, to 
me Christ has been like the meat and drink of my soul. His 
influences have woven round me for the last twenty years or 
more, and, outside the fold of Christianity as I am, have 
formed a new fold (Brahmo Somaj), wherein I find many be- 
sides myself — The Oriental Christ, p. 13. . . . He reigns in the 
community that is bound together in his name. As divine 
humanity and the Son of God he reigns gloriously around 
us in the New Dispensation. — Closing Woi^ds of Book. 

NAPOLEON IN EXILE TESTIFIES OF CHRIST. 

(In answer to General Bertrand who argued against Christ's 
Divinity.) 

I know men ; and I tell you that Jesus Christ is not a man. 
. . . Everything about him amazes me. His spirit overawes 
me, and his wdll confounds me. There is no possible com- 
parison between him and any other being in the world. He 
is truly a being by Himself. . . . His birth, and the history 
of his life, the profoundness of his doctrine, ... his gospel, 
. . . his empire, his march across the ages — all this is to me a 
wonder, an insoluble mystery. . . . Though I come near and 
examine closely, all is above me, great with a greatness that 
overwhelms me. . . . Alexander, Caesar, Charlemagne and I 
founded empires. But on what did the creations of our 
genius rest ? On force. Jesus Christ alone founded his em- 



CHRIST. 213 

pire on love ; and at this hour millions would die for him. 
In every other existence but that of Christ how many imper- 
fections ? . . . From first to last he is always the same — ma- 
jestic and simple ; infinitely firm and infinitely gentle. . . . 
Christ proved that he was the Son of the Eternal by his dis- 
regard of time. All his doctrines signify but one and the 
same thing — Eternity ! . . . What a proof of the Divinity of 
Christ ! With an empire so absolute, he has but one aim — 
the spiritual perfection of individuals, the purity of the con- 
science, the union with truth, the salvation of the soul. . . . 
I am at St. Helena, . . . chained upon this rock. . . . You 
. . . (General Bertrand) . . . share and console my exile. . . . 
(the emperor's voice trembles with emotion.) Soon I shall 
be in my grave. ... I die before my time ; and my dead 
body must return to the earth, to become food for worms. 
Behold the destiny, near at hand, of him whom the world 
called The Great Napoleon ! What an abyss between my 
deep misery and the eternal reign of Christ which is pro- 
claimed, loved, adored, and which is extending over all the 
earth ! 

(Genuineness of this testimony vouched for by 

Rev. Eugene Bersier, 216 Boulevard Pereire, Paris. 

Mons. H. Lutteroth, Bourneville, Par La Ferte. — Milon. 

—Philip Schaff, D.D., The Person of Christ, pp. 226 ff., 283 ff. 

neander's note on Christ's life. 

The end of Christ's appearance on earth corresponds to its 
beginning. No link of its chain of supernatural facts can be 
lost without taking away its significance as a whole. — Life 
of Christ, p. 487. 

NIEBUHR THE HOLIEST OF MEN. 

The feeblest intellect must see the strangeness of sup- 
posing that the holiest of men was a deceiver, his disciples 
either deluded or liars, and that deceivers should have 
preached a holy religion, of which self-denial is the chief 
duty ! 



2 1 4 FAITHS OF FAMO US MEN. 

NOTOAICH's unknown life of CHRIST. 

PEEFACE. 

During a long time I revolved in my mind the purpose of 

publishing the memoirs of the life of Jesus Christ, found by 

me in Himis, but, etc. . . . Only now, having passed long 

nights of wakefulness, in the co-ordination of my notes, etc., 

I resolve to let this curious chronicle see the light. — Nicolas 

Notovich. 

CHAPTER I. 

The Life of Saint Issa, Best of the Sons of Men. 

(1) The earth trembled and the heavens wept because of 
the great crime committed in the land of Israel. (2) For 
there was tortured and murdered the great and just Issa, in 
whom was manifested the soul of the universe. (3) Which 
had incarnated in a simple mortal, to benefit men and destroy 
the evil spirit in them. (4) To lead back to peace, love and 
happiness, man, degraded by his sins, and recall him to the 
one and indivisible Creator whose mercy is infinite. (5) 
The merchants coming from Israel have given the following 
account of what has occurred. . . . 

CHAPTEE XIV. 

(A part of the final chapter.) 

(1) By order of the governor, the soldiers seized Issa and 
two robbers, and led them to the place of execution, where they 
were nailed upon the crosses erected for them. ... (4) Thus 
ended the terrestrial existence of a man who had saved 
hardened sinners and comforted the afflicted. 

OLIPHANT (mRS.) THE WONDERFUL LIFE. 

When we descend the ages, and come to a still more glori- 
ous and wonderful history, it is Jerusalem still which is the 
scene both of tragedy and triumph of the greatest and most 
wonderful life which was ever lived among men. 

ORIGEN THE SPREAD OF CHRISTIANITY. 

In all Greece and in all barbarian races within our world, 
there are tens of thousands who have left their national laws 



CHRIST. 215 

and customary gods for the law of Moses and the word of 
Jesus Christ ; and, considering how, in so few years, in spite 
of the attacks made on us, to the loss of life or property, and 
with no great store of teachers, the preaching of that word 
has found its way into every part of the world, so that Greek 
and barbarian, wise and unwise, adhere to the religion of 
Jesus, doubtless it is a work greater than any work of man. 

paine's respect for Christ's teaching. 

The morality that he preached and practiced was of the 
most benevolent kind ; ... it has not been exceeded by 
any. . . . He preached . . . the equality of man ; but he 
preached also against the corruptions and avarice of the 
Jewish priests; and this brought upon him the hatred and 
vengeance of the whole order of priesthood. The accusation 
which those priests brought against him was that of sedition 
and conspiracy against the Roman government. . . . Between 
the two (the Jewish priesthood and the Roman government) 
this virtuous reformer . . . lost his life. . . . He called men 
to the practice of moral virtues and a belief in one God. 
The great trait of his character was philanthropy. — The Age 
of Reason, pp. 10, 12, 23, 24. 

park's remark on eternal generation. 

The scholastic divines have said, without any meaning, 
that Christ was eternally generated. — See The Chd-Man, by 
Townsend, p. 284. 

PARKER (j.) CONTRASTS CHRIST WITH OTHERS. 

After reading the doctrines of Plato, Socrates, or (and) 
Aristotle, we feel that the specific difference between their 
words and Christ's is the difference between an inquiry and 
a revelation. — Joseph Parker. 

PARKER (t.) JESUS NO FABRICATION. 

Eighteen centuries have passed since the sun of humanity 
rose so high in Jesus ; and what man, what sect has mastered 
his thought ? . . . Shall we be told that such a man never 



2 1 6 FAITHS OF FAMO US MEN. 

lived ? that the whole story is a lie ? Suppose that Plato and 
Newton never lived, that their story is a lie. But who did their 
works, and thought their thoughts ? It takes a Newton to 
forge a Newton ! What man could have fabricated Jesus ? 
None but Jesus. The mightiest heart that ever beat, stirred 
by the Spirit of God, how it wrought in his bosom ! What 
words did he pour out ; words that stir the soul as summer 
dews call up the faint and sickly grass. What profound in- 
struction in his proverbs and discourses ; what wisdom in 
his homely sayings, so rich with Jewish life ! — Discourse of 
Religion, pp. 294, 363. 

PARKER (t.) JESUS AS A PATTERN. 

I have always looked on Jesus as the greatest pattern of 
man that the human race has produced. . . . He is the great- 
est person of the ages, . . . greater than the Evangelists sup- 
posed him to be. . . . The first generation said that he was 
a devil, and slew him ; the next said that he was a god, and 
worshiped him. ... No wonder that men soon learned to 
honor Jesus as a god, and then as God himself. . . . That is 
the rank assigned to him by all but a fraction of the Christian 
world. It is no wonder ! . . . I honor intellectual greatness ; 
I bend my neck to Socrates, Newton, Kant, et al. . . . But 
what are they compared with this greatness, etc. ? They are 
as nothing. — Theodore Parker, Views of Religion, p. 271 fif. 
. . . (Again) He poured out a doctrine beautiful as the light, 
sublime as heaven and true as God. 

PARKER (t.) THE DIVINE JESUS. 

Blessed be God that so much manliness has been lived out, 
and stands there yet a lasting monument to mark how high 
the tides of divine life have risen in the world. . . . The 
greatest minds have seen no further, and added nothing to 
the doctrines of religion ; the richest hearts have felt no 
deeper, and added nothing to the sentiment of religion ; have 
set no loftier aim, no truer method than his perfect love to 
God and man. Measure him by the shadow that he has cast 
into the world— no, by the light that he has shed upon it. . . . 



CHRIST. 217 

What deep divinity of soul in his prayers, his action, sym- 
pathy, resignation. . . . The vast divinity within that soul, 
new though it was in the flesh, at one step goes before the 
world whole thousands of years, judges the race; decides 
questions that we dare not agitate yet, and breathes the very 
breath of heavenly love. — Discourse of Religion^ pp. 294, 363 ff. 

PARKHURST DISLIKES PICTURES OF CHRIST. 

I never see a pictured face of Christ that does not contra- 
dict my sense of the divine. Such faces make me ache in 
sympathy with the futile strain made by the artist to do the 
impossible. . . . They, with me at least, discourage the spirit 
of worship a great deal more than they promote it. — Quoted 
in The Literary Digest^ April 15, 1899. 

PASCAL CONTRASTS CHRIST WITH MAHOMET. 

Mahomet established his religion by killing others ; Jesus 
Christ, by making his followers lay down their own lives. 
. . . The two were so opposite, that if Mahomet took the 
way, in human probability, to succeed, Jesus Christ took the 
way, humanly speaking, to be disappointed. And hence, 
instead of concluding that because Mahomet succeeded, Jesus 
Christ might in like manner have succeeded, we ought to 
infer that since Mahomet succeeded, Christianity must have 
inevitably perished if it had not been supported by a power 
altogether divine. — Thoughts on Religion, Chap. XVIII. 

PATTON — Christ's works and words. 

If he (Christ) could relieve suffering, etc., he was ready to 
use his omnipotence. But when it became a question of 
using those same miraculous powers to relieve his own 
hunger, or to release him from the grip of his enemies, he 
seemed as helpless as any one. . . . Yet, after the exercise of 
his great powers for the assuagement of the ills of man, and 
though the people knew him, they did not love him, for 
when it came to a popular vote they said that he was not fit 
to live. . . . Christ used natural objects to illustrate what he 
had to say, but in speaking to mankind he addressed himself 



2 1 8 FAITHS OF FAMO US MEN. 

to that which is permanent in man's nature. . . . Instead 
of interest in his words dying out, men are giving to them 
more attention to-day than ever was the case before, and he 
is never left out in the consideration of any question that has 
to do with the moral progress of the race. — President Patton, 
in Gaston Church, Philadelphia, January 23, 1898. 

PETERS (mADISOn) THE CRUCIFIERS. 

Christ, the ideal of the race, was a Jew. The unhappy 
actors in the crucifixion were Jews and Gentiles together. 
According to orthodoxy they had no option in the matter. 
It may be true that the Jews would not have done otherwise 
if they could, but they certainly could not have done other- 
wise if they would. Therefore, among fair-minded men, 
Jewish blame for the crucifixion has become a dead issue. It 
does not seem fair to lay the deed of his ancestors against 
the Jew and his descendants down to the sixtieth genera- 
tion. Is it not time to forgive and forget what Christ forgave 
eighteen hundred years ago ? — Sermon in Bloomingdale 
Reformed Church, New York, March 13, 1898. 

PHELPS (MRS. E. S. P. W.) CHRIST A PROTESTANT. 

Christ was the come-outer of the day ; he was the Protes- 
tant ; he was the Liberal ; he was the victim of spiritual inde- 
pendence. . . . His teaching was one thrilling protest against 
ecclesiasticism. His life was one pathetic plea for religious 
freedom. — Chapter on The Christianity of Christ, p. 184 in 
The Struggle for Immortality. 

PHELPS (mRS. E. S. p. W.) THE STORY OF JESUS CHRIST. 

He had staked everything, he had suffered everything on 
the conviction that he was in some supreme sense different 
from . . . any other man, the son of his God ; chosen for a 
transcendent mission ; destined to lift a world of men out of 
the doom of life. By the solitary pressure of his own per- 
sonal character and history he believed that he was required 
to wrest the solid mass of human evil and misery over into 
the direction of purity and peace. If this was not the most 



CHRIST, 219 

tremendous delusion which ever visited a human brain, then 
it was the grandest affirmation. . . . There had forced them- 
selves upon this solitary being beliefs that set him apart from 
his kind. He began life by wondering why he was not like 
other men ; he ended it by understanding. 

PHELPS (mRS. E. S. p. W.) THE TEMPTATION. 

Suddenly within him uprose the movement of a something 
never felt before, new forces in his soul ; strange senses of the 
spirit superinduced upon those of his fainting body ; the 
shadows of coming gifts, of advancing possibilities, of un- 
known faculties of action and unguessed powers of will. 
What were these ? Whence did they come ? What should 
he do with them ? He sat with his famished eye fastened 
upon a flat oval stone at his feet. It had the shape of bread. 
He picked up the stone and handled it curiously. A thrill 
like the joy of feasting ran from his fingers through his 
whole sinking body. At that moment he perceived that he 
had but to open his lips and speak two words, "Become 
bread." He did not speak. He laid the stone down, and it 
was but stone. The famished man put his hands before his 
face and trembled, but not with physical anguish, and bowed 
himself to the earth, but not with bodily weakness. His 
whole being shook with the shock of a great moral escape. — 
See The Story of Jesus Christ. 

PHILLIPS (wENDELL) THE SPIRIT'S MEDIUM. 

It is easier to believe that a power greater than man took 
possession of that Jewish peasant and made him the organ 
of its working, than that he, by any wit or culture or cun- 
ning of his unaided faculties, created this original religion 
and constructed modern civilization. 

'' PILATE's letter to CLAUDIUS (tIBERIUS ?)." 

There has lately happened an event which I myself was 
concerned in. For the Jews through envy have inflicted on 
themselves and those coming after them dreadful judgments. 
Their fathers had promises that their God would send to 



2 20 FAITHS OF FAMO US MEN. 

them His Holy One from heaven, who . . . should be called 
their king, and He promised to send Him to earth by means 
of a virgin. He, then, when I was procurator, came into 
Judea. And they saw Him enlightening the blind, cleansing 
lepers, healing paralytics, expelling demons from men, 
raising the dead, subduing the winds, walking upon the . . . 
sea, and doing many other wonders, and all the people of 
the Jews calling Him the Son of God. Then the chief priests, 
moved with envy against Him, seized Him and delivered 
Him to me, and telling me one lie after another, they said 
that He was a wizard and did contrary to their law. And I, 
having believed that these things were so, gave Him up, after 
scourging Him, and they crucified Him, and after He was 
buried, set guards over Him. But He, while my soldiers 
were guarding Him, arose on the third day, and to such a 
degree was the wickedness of the Jews incited against Him, 
that they gave money to the soldiers, saying, " Say that His 
disciples have stolen His body." But they, having taken the 
money, were unable to keep silence as to what had happened, 
for they have testified that they have seen Him after He was 
risen, and that they have received money from the Jews. 
These things, therefore, have I reported that no one should 
falsely speak otherwise, and that thou shouldst not suppose 
that falsehoods of the Jews are to be believed. — See VoL 
VIIL, Ante-Nicene Fathers. 

'' Pilate's newly-found portrait of jesus." (?) 

One day in passing by the Palace of Siloe where there was 
a great concourse of people I observed in the midst of the 
group a young man who was leaning against a tree, calmly 
addressing the multitude. I was told that this was Jesus. 
This I could easily have expected, so great was the difference 
between him and those who were listening to him. His 
golden-colored hair and beard gave to his appearance a ce- 
lestial aspect. He appeared to be about thirty years of age. 
Never have I seen a sweeter or more serene countenance. 
What a contrast between him and his hearers with their 
black beards and tawny complexions. — Extract from an 



CHRIST. 221 

alleged letter to Tiberus Csesar. — The New York Journal^ No- 
vember 7, 1897. 

platt's private view made public. 

I believe that the qualities of Divine goodness were mar- 
velously illustrated and actualized in the character of Jesus 
Christ, and that his life is a remarkable revelation of the in- 
herent possibilities in human nature. — Thomas C. Piatt, in 
The Christian Herald (sj^-mposium), June 14, 1899. 

POTTER (bishop) IMPOSSIBLE PICTURES OF CHRIST. 

No artistic representation assuming to depict the features 
and expression of Jesus Christ could be other, both to the 
artist and to others, than a disappointment. It is not in art, 
which is human, and bound therefore by human limitation, 
to depict the divine — nor indeed to imagine it. . . . In a 
word, the task is too large for art. — Quoted in The Literary 
Digest, April 15, 1899. 

PRESSENSE DRAFTS A PALE OUTLINE. 

" Gladly, thou Divine Son of Mary," to use the words 
of one of thy noblest confessors (Justyn Martyr), " would I 
have said something great of thee." At times I thought that 
I saw, in the flashing light of a blessed hour, thy divine 
majesty adorned in spotless purity ; but as I was about to 
fix the holy vision, the pencil trembled in my unskilled 
hand, and I could give only a pale outline. . . . Who are 
we that attempt to describe thy holiness ? — Postface to his 
Life of Christ. 

PUBLIUS LENTULUS PAINTS A PEN-PICTURE. 

(Epistle to the Roman Senate.) 
Conscript Fathers : 

There has appeared in these days a man of superlative vir- 
tue, named Jesus Christ, who is yet among us ; of the Gen- 
tiles accepted as a prophet of truth, but his disciples call him 
the Son of God. He raiseth the dead, and cureth all manner 
of disease. A man of stature somewhat tall, and comely, with 



222 FAITHS OF FA3I0 US MEN. 

a very reverend countenance, such as the Deiiolder must 
both love and fear. His hair the color of a chestnut full ripe, 
plain to his ears, whence downward it is more orient, curling 
and waving about his shoulders. In the middle of his head 
is a seam or parting of his hair, after the manner of the Naz- 
arites ; forehead plain and very delicate ; his face without 
spot or wrinkle, beautiful, with a lovely red ; his nose and 
mouth so formed as nothing can represent them ; his beard 
thick, in color like his hair ; not over long, but forked in the 
middle ; his look innocent and mature ; his eyes gray, or 
blue, quick and clear. In reproving, he is severe ; in ad- 
monishing, courteous and fair-spoken. His manner of speech 
is pleasant, but mixed Avith gravity. It cannot be remem- 
bered that any have seen him laugh, but many have seen 
him weep. In proportion of body, most excellent ; his hands 
and arms delectable to behold ; in speaking, very temperate, 
modest and wise: a man of singular beauty, surpassing the 
children of men. — Written in the reign of Tiberius Caesar, by 
Publius Lentulus the Roman Procurator in Judea. 

PURVES CHRIST ETERNALLY HUMAN. 

Christ is still man. He did not cast his lot with mankind 
just for the thirty-three years of his residence on earth ; but 
when he became man, be became man forever. On the 
throne of God he bears man's nature forevermore. — G. T. 
Purves, in his first sermon in Fifth Avenue Church. 

Raphael's ''christ bearing the cross." 

No picture perhaps has had so romantic an adventure or 
so miraculous an escape as Raphael's " Christ Bearing the 
Cross." It was ordered by the Fraternity of Mt. Olivet at 
Palermo ; the brothers wishing to have a specimen of the 
celebrated Italian painter's work hanging in their monastery. 
Raphael painted it in Rome, and the picture was carefully 
packed and dispatched by sea to Sicily. During the voyage 
a storm arose, and the vessel was wrecked. The crew and 
passengers perished, and no trace of the ship or her cargo 
was seen again, save the picture, which was washed ashore, 



CHRIST. 223 

and discovered by the expectant monks. When the case 
was opened, it was found that the sea-water had in no way 
injured the beauty of the painting, and it was hung up at 
Palermo amid great rejoicing and thanksgiving for its mi- 
raculous escape. 

renan's eulogy of the perfect model. 

In Jesus is condensed all that is good and exalted in our 
nature. He is without an equal. He is to judge the world. 
He is at God's right hand. His is the highest consciousness 
of God that has existed in the human breast. He draws from 
his heart all that he says of the Father. God is in him. He 
forgives sin. He was the glory of the people of Israel who 
crucified him, the perfect Model on which all souls meditate 
for consolation and strength. His Father gave to him all 
power. Nature obeys him. His was the benign religion of 
humanity ; the absolute religion. After passing through 
cycles of error, humanity will return to the words of Jesus 
as the immortal expression of its faith and hope. He founded 
the right of free conscience and a pure worship for all times 
and climes. . , . Whatever may be the surprises of the 
future, Jesus will never be surpassed. His worship will 
grow young without ceasing, his story call forth tears without 
end. His sufferings will melt the noblest hearts, and all ages 
will proclaim that among the sons of men there is none born 
greater than Jesus. 

renan's address to the noble founder. 

Rest now in thy glory, noble Founder. Thy work is 
finished, thy Divinity established. Fear not that the edifice 
of thy labors shall fall, through any fault. Henceforth thou 
shalt see, from thy heights of divine peace, the infinite results 
of thine acts. For thousands of years the world will depend 
on thee. Banner of our contests ; standard about which our 
hottest battles will be waged ; a thousand times more alive 
and loved than when on earth ; thou art become the corner- 
stone of humanity so entirely, that to tear thy name from its 
history would be to rend it to its foundation. . . . Between 



224 FAITHS OF FAMOUS MEN. 

thee and God there will be no longer distinction. Complete 
Conqueror of Death, take possession of thy kingdom, whither 
shall follow thee ages of worshipers. — Life of Jesus. 

RICHTER THE HOLIEST AND MIGHTIEST. 

The (history of the) life of Christ is concerning him who, 
being the holiest among the mighty, and the mightiest among 
the holy, lifted with his pierced hand empires off their hinges, 
and turned the stream of centuries out of its channel, and 
still governs the ages. 

ROBERTSON THE TYPE OF PERFECT HUMANITY. 

Jesus Christ is the pure and spotless One. He was per- 
fectly all that every saint is partially. To him belongs all 
that description of a perfect character which would be exag- 
geration if spoken of others. Every unfulfilled aspiration 
of humanity, ... all partial representation of perfect char- 
acter ; all sacrifices, . . . even those of idolatry, point to the 
fulfilment of what we want, the answer to every longing — 
the type of perfect humanity — Jesus Christ. In the roll of 
the ages there has been but one man whom we can adore 
without idolatry —the Man Christ Jesus. — F. W. Robertson, 
Sermons, pp. 627, 830, 831. 

ROUSSEAU SOCRATES A SAGE, JESUS A GOD. 

When Plato describes his imaginary righteous man, loaded 
with all the punishments of guilt, yet meriting the highest 
rewards of virtue, he describes exactly the character of Jesus ; 
. . . the resemblance is so striking that all the Church Fathers 
perceived it. What delusion, what blindness ... to compare 
the son of Sophroniscus (i.e., Socrates) with the Son of Mary ! 
What an infinite disproportion . . . between them ! . . . 
The death of Socrates, peacefully philosophizing among his 
friends, appears the most agreeable that one could wish ; that 
of Jesus, expiring in agonies, abused, insulted, and accused 
by a whole nation, is the most horrible that one could fear. 
Socrates, indeed, receiving the cup of poison, blessed the 
weeping executioner who administered it ; but Jesus, amidst 



CHRIST. 225 

excruciating tortures, prayed for his merciless tormentors. 
Yes, if the life and death of Socrates were those of a philoso- 
pher, the life and death of Jesus were those of a God. . . . 
Shall we suppose the evangelical history a mere fiction? 
Indeed, my friend, it bears no marks of fiction. On the con- 
trary, the history of Socrates, which no one presumes to 
doubt, is not so well attested as that of Jesus Christ. 

Rousseau's additional testimony. 

Can he, whose life the gospels relate, be no more than a 
mere man ? Is there anything, in his character, of the enthu- 
siast or the ambitious sectary ? What sweetness, what purity 
in his ways ! What profound wisdom in his words ! What 
presence of mind, what delicacy and aptness in his replies! 
What a command over his passions! Where is the man, 
where the philosopher, who could so live and suff'er and die 
without weakness and without ostentation ? . . . (As to fic- 
tion) It is more inconceivable that a number of persons 
should agree to write such a history, than that one should 
furnish the subject of it. . . . Those Jewish authors could 
not have struck this tone, or thought of this morality. The 
gospel has marks of truth so striking, so perfectly inimit- 
able, that the inventor would be a more astonishing char- 
acter than the hero ! 

scHAFF ON Rousseau's testimony. 
His remarkable testimony to Christ and the gospels is the 
best thing that he ever wrote, and will be remembered the 
longest. It was written about A.D. 1760, and appeared in 
his work on education, which was condemned for its danger- 
ous speculations on religion and morals by the Parliament 
of France, and caused his banishment from the kingdom. — 
Philip Schaff, The Person of Christ, p. 212. 

SCHAFF ON THE GOD-CHILD. 

Christ, while a child, setting the stars of heaven, the city 

of Jerusalem, the shepherds of Judea, the sages of the East, 

and the angels of God, in motion, attracting the best elements 

of the world, repelling the evil, presents a contrast which 

15 



226 FAITHS OF FAMOUS MEN. 

brings together the most opposite yet not contradictory 
things, and is too deep, too sublime, too significant to be the 
invention of a few illiterate fishermen ! 

SCHAFF ON THE GOD-MAN. 

As the pyramids rise high above the sandy plains of Egypt, 
so Christ towers above all human teachers and founders of 
sects and religions. He is, in the language of a modern in- 
fidel, " a man of colossal dimensions." He found his dis- 
ciples and worshipers among the Jews, although he identified 
himself with none of their sects and traditions ; among the 
Greeks, although he proclaimed no new system of philoso- 
phy ; among the Romans, although he fought no battle, and 
founded no wordly empire ; among the Hindoos, who despise 
all men of low caste ; among the black savages of Africa and 
the red men of America, as well as the most highly civilized 
nations of modern times in all quarters of the globe. All 
his words and . . . actions, while they were fully adapted to 
the occasions which called them forth, retain their force and 
applicability undiminished in all ages and nations. He is 
the same unsurpassed and unsurpassable model of every 
virtue to Christians of every generation, every clime, every 
sect, every nation, and every race. — The Person of Christ, 
p. 61. 

SCHLEIERMACHER CHRIST AND THE CROSS. 

Everything in Christianity has relation to that system of 
redemption which was accomplished by Jesus of Nazareth. 
By this test Christianity is distinguished from all other re- 
ligions ; it alone is the religion of the cross and redemption. 

SHAKSPERE CHRISTMAS SEASON. 

Some say that ever gainst that season comes 
Wherein our Savior's birth is celebrated, 
The bird of dawning singeth all night long ; 
And then, they say, no spirit dare stir abroad ;* 
The nights are wholesome ; then no planets strike, 
No fairy takes, nor witch hath power to charm, 
So hallow' d and so gracious is the time. 

* "can walk abroad ;" White, Knight. —Bam/e^, Act I., Scene I. 



CHRIST. 227 

shakspere's savior's merits. 

I commend my soul into the hands of God my Creator, 
hoping and assuredly believing, through the merits of Jesus 
Christ my Savior to be made partaker of Life everlasting. — 
Shakspere's Will. (See Geikie.) 

■ SHELLEY JESUS AND HIS DOCTRINES. 

The being who has influenced in the most remarkable 
manner the opinions and the fortunes of the human species 
is Jesus Christ. At this day his name is connected with 
the devotional feelings of 200,000,000 of the human race. 
The institutions of the most civilized portions of the globe 
derive their authority from the sanction of his doctrines. 

SMYTH THE REAL JESUS. 

When I can see a rose growing in the desert, and forming 
its depths of pure color out of the yellow grains of sand ; 
when I can see a wheat-field ripening in the furrows of the 
salt waves ; when I can believe that the villagers among the 
hills of New Hampshire, with their wagons and pickaxes, 
gathered the stones and heaped up the massive peak of Mt. 
Washington ; then, but not till then, can I believe that the 
thoughts of the disciples invented the deeds and the glory of 
Jesus the Christ, — whose beatitudes shed the fragrance of a 
new spirit over the wastes of Pharisaism ; whose fruitful 
life, in the midst of sin and raging passion, grew in grace and 
favor with God and man ; the Christ whose glorious majesty, 
still unequaled and inimitable, looks down upon our low 
estate, and proclaims itself to be the mighty work of God. — 
Newman Smyth in The Religious Feeling, pp. 87, 88. 

SPINOZA THE IDEAL CHRIST. 

To know the ideal Christ, namely, the eternal wisdom of 
God, which is manifest in all things, . . . especially in Jesus 
Christ, — this alone is necessary. — See Townsend's God-Man^ 
p. 294, footnote. 



228 FAITHS OF FAMO US MEN. 

STEWART AND TAIT NO MERE MAN. 

At present there is no life more deeply studied than the 
life of Christ. . . . There is perhaps hardly a human being 
who seriously questions the moral beauty of the character of 
Christ. . . . Inasmuch as the relation of Christ to the uni- 
verse is there (in the Bible) asserted to have been different 
from that of any mere man, so the works of Christ are to be 
regarded as different from those which any mere man can 
accomplish. — The Unseen Universe, pp. 2, 13, 54. 

STRAUSS THE HISTORICAL CHRIST. 

This Christ, as far as he is inseparable from the highest 
type of religion, is historical, not mythical ; is an individual, 
not a symbol. To the historical person of Christ belongs all 
in his life that exhibits his religious perfection, his discourses, 
his moral action, and his passion. He remains the highest 
model within the reach of our thought. No perfect piety is 
possible without his presence in the heart. As little as 
humanity will ever be without religion, so little will it be 
without Christ; for to have religion without Christ would be 
as absurd as to enjoy poetry without regard to Homer or 
Shakspere. 

STRONG ON STRAUSS' S MYTHICAL CHRIST. 

(From Josiah Strong's The New Era, p. 113.) Strauss 
really rendered an invaluable service to Christianity by his 
attack on its central citadel. It resulted in concentrating 
study on Jesus, which has produced a whole library of Lives 
of Christ ; it has turned religious thought from other teachers 
to the Great Teacher; it has led to a fresh study of the 
Master's words, which has thrown new light on every page 
of the Gospel, and, as Principal Fairbairn says, has made 
this generation better acquainted with the historical Christ 
than any generation between him and us. 

STRONG THE AUTHORITATIVE TEACHER. 

(Josiah Strong, The New Era, pp. 83, 110.) No one ques- 
tions that in the time of Tiberius there was a man called 



CHRIST. 229 

Jesus, who was put to death by the procurator Pontius Pilate, 
whose doctrines spread rapidly throughout the Roman world, 
whose followers worshiped him as God, and lived lives of 
remarkable purity. Thus much is not a matter of inference 
or faith, but of established f^ict. . . . He never studied in a 
rabbinical school. It is safe to say that he never talked with 
a Platonist or Stoic philosopher, quite safe to say that he 
never read a Greek or Latin book; he very likely never saw 
a book of any sort except a few copies of the " Law and 
Prophets." He probably never saw a map of the world, 
and, except in his infancy, never traveled outside of a little 
country smaller than some of our counties. He spent his 
life among the narrowest and most exclusive of all races; 
and yet, without the broadening influences of reading or 
travel or educated companionship, he presents a character, a 
spirit, a sympathy, a doctrine, as broad as mankind and as 
profound as human need. 

STRONG GOING BACK TO CHRIST. 

(From President Rochester Theological Seminary.) I too 
would go back to Christ, but in a larger and deeper sense, 
etc. ... I would go back to Christ, as to that which is origi- 
nal in thought, archetypal in creation, immanent in history; 
to the Logos of God, who is not only the omniscient Reason, 
but the personal Conscience and Will, at the heart of the 
universe. ... I would carry with me and lay at His feet all 
the new knowledge of His greatness which philosophy and 
history have given. . . . Let us go back to Christ with the 
new understanding of Him which modern thought has given 
to us. We propose to go back from deism to Christ the life 
of nature ; from atomism to Christ the life of humanity ; 
from externalism to Christ the life of the church. — American 
Journal of Theology, Vol. I., No. 1. 

STRYKER THE CHRIST CURE. 

All the ills of time have their root in evil. Prosperity 
comes by obedience to the law of Christ. The Son of Man 
knows what ails the world, and he is its only possible cure. 



230 FAITHS OF FAMOUS MEN. 

One year of universal and absolute Christianity would trans- 
form every people under heaven. — M. W. Stryker. 

SUNDAY-SCHOOL JOURNAL ON GOD's MIRROR. 

There is in Rome an elegant fresco, by Guido, — " The 
Aurora." It covers a high ceiling. Looking up at it from 
the pavement, your neck grows stiff, your head dizzy, and 
the figures indistinct. The owner has placed a large mirror 
near the floor. You may now sit at your leisure, look into 
the mirror, and without fatigue, study the fresco that is above 
you. In Christ, as in a mirror, we may behold the glory and 
truth and grace of God. 

swing's view of Christ's divinity. 

The moment that you declare Christ only a human being, 
you have weakened his influence upon the soul. ... To make 
Christ onl}'- a frail human being is to strike Christianity in 
its heart's life ; and hence among the great laws of the Chris- 
tian religion we must include the divineness of our Lord. . . . 
Most useful must be that form (of doctrine) that makes 
Christ a divine Being. . . . Christ is declared (by some) to 
be only man — only fallible man. And thus the human race 
is crowded back, far away from the old center of Divine 
warmth and light; and many is the soul which this theory 
has left without a flower, or leaf, or trace of summer time. 
The light and warmth are eclipsed, and the poor soul gropes 
about, aud tries to find in civilization a power denied to it in 
the realm of the Divine and Infinite. . . . (But in the case of) 
men looking upon a divine Christ, their souls are affected by 
the holiness and immortal life in the great vision. 

TACITUS THE SPREAD OF CHRISTIANITY. 

The author of that sect was Christus, who had been exe- 
cuted in Tiberius's time by the procurator Tontius Pilate. 
This pestilential superstition, checked for a while, burst out 
again, not only through Judea, the first seat of the evil, but 
even through Rome, the center both of influence and out- 



CHRIST. 231 

break of all that is atrocious and disgraceful from every quar- 
ter. First were arrested those who made no secret of their 
sect, and by this clue a vast multitude of others also. 

TALLEYRAND TO THE THEOPHILANTHROPISTS. 

Talleyrand, it is said, once received a delegation of theo- 
philanthropists, who consulted him as to the best way of in- 
troducing their proposed new religion. After hearing them 
he said, " Gentlemen, I refer you to a historical fact which 
may give you some light as to the best way to establish a new 
religion in the world. When Christ undertook to establish a 
new religion, he was crucified, he lay in the grave three 
days, he arose again and ascended into heaven. If you 
would succeed, I advise you to do the same." — Samuel Harris, 
The Self-Revelation of God, pp. 133, 134. 

THOMPSON (ROBERT ELLIS) CHRIST AND THE CHILD. 

It is notable what a place is given to childhood in the Gos- 
pels. . . . The children are especially singled out for the Mas- 
ter's loving kindness. His own childhood we find in Luke, 
probably as the beloved physician heard it from Mary's lips. 
He took the little ones in his arms (Mark says) and laid his 
hands upon them and blessed them. He set a little child in 
the midst of the contentious disciples, and told them that the 
childlike, loving, unanxious spirit was (is) that of the divine 
kingdom. He watched the children at their play in the 
streets of Capernaum, and drew parables from their actions. 
The children welcomed him with hosannas, while scribe and 
Pharisee, and even the disciples, trooped along as dumb as 
the ass that he strode. When, after his death, resurrection 
and ascension, his Church lifted her voice in appeal to the 
Father of all, they spoke of the Son as " thy holy child 
Jesus." The words are appropriate, for our Lord was one 
who never left his childhood behind him, and out of whose 
heart the child never died. — Divine Order in Human Society^ 
pp. 69, 70. 



232 FAITHS OF FAMO US MEN. 

TILLMAN CHRIST AND THE FOOL. 

He would be a fool who denies the beneficent influence of 
the Christian religion upon men as taught by Christ. It is 
the best code of morals to live by that has ever been formu- 
lated. — (Senator) B. R. Tillman, in The Christian Herald, June 
14, 1899. 

TOLSTOI FROM NIHILISM TO ISM OF JESUS. 

For thirty-five years of my life I was, in the proper ac- 
ceptation of the word, a nihilist, — not a revolutionary socialist, 
but a man who believed in nothing. Five years ago my faith 
came to me. I believed in the doctrine of Jesus, and my 
whole life underwent a sudden transformation. . . . Life and 
death ceased to be evil; instead of despair I tasted joy and 
happiness that death could not take away. Will any one, 
then, be off*ended if I tell the story of how all this came 
about ? — See Tolstoi's My Religion. (Preface.) 

TOWNSEND ON THE GOD-MAN. 

That a colossal figure crossed the world's horizon eighteen 
centuries ago, no one does, and at present, no one cares to 
deny. Then, by universal testimony, commenced a new era. 
Changes great and grand were inaugurated. And, what is 
most singular of all, none now fail (fails) to see that around 
the name of a certain One, as an attractive center, all those 
marked events and changes faithfully and forever revolve. 
. . . This true soul, this ruler of nations, sinless and infinite, 
a God and a man, is an established fact. . . . He in whom 
we believe is both Jesus of Nazareth and Almighty God, the 
world's GOD-MAN. ... Is it an object of wonder that Eve 
and every woman of the race for four thousand years did 
hope to be the chosen Mary and bear a divine Son ? — L. T. 
Townsend's God-Man, pp. 106, 111, 161, 409. 

TRENCH ON THE SON OF MAN. 

He was " Son of Man," as alone realizing all which in the 
idea of man was (is) contained, as the second Adam, the head 
and representative of the race, — the one true and perfect 



CHRIST, 233 

flower, which ever unfolded itself of the root and stock of 
humanity. Claiming this title as his own, he witnessed 
against opposite poles of error concerning his person, — the 
Ebionite, to which the exclusive title " Son of David " might 
have led ; and the Gnostic, which denied the reality of the 
human nature that bore it. — Notes on the Parables^ p. 84. 

VANDYKE FINDS A SOLID ROCK. 

The person of Jesus Christ stands solid in the history of 
man. He is indeed more substantial, more abiding, in human 
apprehension, than any form of matter, or any mode of force. 
The conceptions of earth and air and fire and water change 
and melt around Him as the clouds melt and change around 
an everlasting mountain peak. All attempts to resolve Him 
into a myth, a legend, an idea, — and hundreds of such 
attempts have been made — have drifted over the enduring 
reality of His character and left not a rack behind. The 
result of all criticism, the final verdict of enlightened com- 
mon-sense, is that Christ is historical.— ITie Gospel for an Age 
of Doubtj p. 58. 

VANDYKE POINTS TO SINKING SAND. 

The testimony of eighteen centuries to the impossibility 
of explaining the personality of Christ on humanitarian 
grounds is in itself an evidence of His Divinity. ... A thou- 
sand attempts to account for the life of Christ without admit- 
ting His divinity have been made. Not one of them has 
succeeded in winning the assent of any great mass of men 
for any great length of time. They have hardly survived 
the lives of those who have invented them. — Ibid., p. 118. 

VOLTAIRE CHRISTLIKENESS OF " QUAKERS." 

The famous Pennsylvania diff'ers from other countries in 
the singularity of its new planters. William Penn, the head 
of that religion which is improperly called Quakerism, and 
from whom the country was named, drew up a set of laws 
for it about the year 1680. . . . The Christianity which he 
brought with him is no more like that of the rest of Europe 



234 FAITHS OF FAMOUS MEN. 

than his colony is like the others. His companions professed 
the simplicity and equality of Christ's first disciples, without 
any other tenets than those which came from His mouth, so 
that the sum of the whole was to love God and man. . . . 
They were superior to all other people in morality. . . . Penn 
and his primitives made it a capital maxim not to have any 
lawsuits among themselves, nor to war with strangers. . . . 
These primitives must be allowed to be the most respectable 
of men, and the prosperity of their colony is no less remark- 
able than the purity of their manners. Philadelphia, or the 
City of Brethren, is one of the finest towns in the universe. — 
Essay on General History. 

WANAMAKER CHRIST's FOUR TRIALS. 

Four times Jesus Christ was tried : the first time before 
the high priests, Annas and Caiaphas, and twice before 
Pilate. For a time his fate seemed to be hanging in the 
balance, but they kept on and meant to keep on until they 
were able to pronounce sentence against him. They forced 
through charges and convicted him. It was simply a ques- 
tion of policy and time. . . . The prisoner is very thin and 
tired-looking. His face is bloody from the brutal blows of 
the priests ; but Pilate sees a kind of stateliness in the pres- 
ence of this pale-faced Galilean. He feels the influence of 
a majestic man. He turns to Christ and asks him, "Art 
thou the King of the Jews?" — leaving the case judicially 
and taking it up as a man facing a greater man himself. 
From that time afterward it was a fight between Pilate and 
the Jews, resulting in the defeat of Pilate and the crucifixion 
of Christ. — Sunday School Lesson, Jesus Condemned. 

WARD (mrs. Humphrey) — jesus in '' Robert elsmere." 

(Closing remarks in Elsmere's discourse.) Do you think 
that you can escape from Jesus of Nazareth, that you can put 
him aside as though he had never been ? Folly ! Do what 
you will, you cannot escape him. His life and death under- 
lie our institutions as the alphabet underlies our literature. 
. . . The life of Jesus is wrought inefFaceably into the higher 



CHRIST. 235 

civilization, the nobler social conceptions of Europe. It is 
wrought into your being and mine. We are what we are 
. . . largely because a Galilean peasant was born and grew 
into manhood and preached and loved and died. Do you 
think that a fact so tremendous can be just scoffed awa}^ — 
that we can get rid of it, and of our share of it, by a ribald 
paragraph and a caricature? ... A call comes to you and 
me ... to go back to the roots of things, to reconceive the 
Christ, to bring him afresh into our lives, to make the life, 
so freely given for man, minister again in new ways to man's 
new needs. . . . All that is most essential to man — all that 
saves the soul, all that purifies the heart — that he has still for 
you and me, as he had it for the men and women of his own 
time. ... It is your urgent business and mine to do our 
very utmost to bring this life of Jesus — our precious inval- 
uable possession as a people — back into some real and cogent 
relation with our modern lives and beliefs and hopes. . . . 
If we turn away from the real Jesus of Nazareth, ... we 
turn away from that in which our weak wills and despond- 
ing souls were meant to find their most obvious and natural 
help and inspiration — from that Symbol of the Divine 
which, of necessity, means the most to us. — pp. 537-541. 

WATSON ('' MACLAREN ") THE MIND OF THE MASTER. 

It is impossible to appreciate a picture with your face at 
the canvas ; but even his blind generation were arrested by 
Jesus. There was a note in his words that caught their ear, 
the echo of Divine authority. There was an air about him, 
the manner of a larger world. No man could convince him 
of sin. . . . He was ever beyond criticism. He ever compelled 
admiration in honest men. " Thou art the Christ," said a 
Jewish peasant with instinctive conviction, " the Son of the 
Living God." Centuries have only confirmed this spontane- 
ous tribute to Jesus's life. No one has yet discovered the 
word which Jesus ought not to have said, none suggested 
the better word that he might have said. No action of his 
. . . has fallen short of the ideal. He is full of surprises, 
but they are all surprises of perfection. . . . This Man alone 



236 FAITHS OF FAMO US MEN. 

never made a false step, never struck a jarring note. — The 
Mind of the Master, pp. 81, 82. 

WATSON ('' MACLAREN ") THE PERSON OF JESUS. 

It does not surprise one that Jesus should suddenly disap- 
pear, any more than that a bubble should rise to the surface 
of the water ; or that he ascended from the earth, any more 
than that a bird should open its wings and fly. It was not 
strange that Jesus should pass into the unseen ; it was 
strange that he should appear in the seen. . . . Faith may 
languish; creeds may be changed; churches may be dis- 
solved ; society may be shattered ; but one cannot imagine 
the time when Jesus will not be the fair image of perfection, 
or the circumstances wherein he will not be loved. He can 
never be superseded ; he can never be exceeded. Religions 
will come and go — the passing shapes of an eternal instinct; 
but Jesus will remain the standard of the conscience and 
the satisfaction of the heart. — Ibid., pp. 198, 199, 298. 

Webster's superhuman savior. 

(Literary men dining in Boston.) " Mr. Webster, can you 
comprehend how Jesus could be both God and man ?" " No, 
sir, I cannot ; . . . and I should be ashamed to acknowledge 
him as my Savior if I could. ... If I could comprehend 
him, he could be no greater than myself; and such is my 
conviction of accountability to God ; such is my sense of 
sinfulness before him ; and such is my knowledge of my 
own incapacity to recover myself, that I feel that I need a 
superhuman Savior." — Related by Bishop Janes. 

Webster's faith in christ. 

(Letter to Rev. T. Worcester.) I believe Jesus Christ to 
be the Son of God. The miracles which he wrought estab- 
lish, in my mind, his personal authority, and render it 
proper for me to believe whatever he asserts. 

I believe, therefore, all his declarations, as well w^hen he 
declares himself to be the Son of God, as when he declares 
any other proposition. 



CHRIST. 237 

And I believe that there is no other way of salvation than 
through the merits of his atonement. — Daniel Webster. 

WEBSTER (dANIEL) DICTATES HIS OWN EPITAPH. 

This is the inscription to be placed on my monument. I 
want to have somewhere a declaration of my belief in Chris- 
tianity. I do not wish to go into any doctrinal distinctions 
as to the person of Jesus, but I wish to express my belief in 
his divine mission : 

•Lord, I beUeve; help thou mine unbeUef. 
Philosophical 
Argument, especially that 
drawn from the Vastness of the Uni- 
verse in Comparison with the Apparent Insig- 
nificance of this Globe, has sometimes shaken my Eeason 
for the Faith which is in me ; but my Heart has always assured 
and reassured me that the Gospel of Jesus Christ must be a Divine 
Reality. The Sermon on the Mount cannot be merely a Human Produc- 
tion. 
This Belief enters into the very Depth of my 
Consciousness. The whole History of 
• Man proves it. 

WILCOX (ella wheeler) — Christ's native tongue. 

The wise men ask, ''What language did Christ speak?" 
They cavil, argue, search, and little prove. 
Oh sages, leave your Syriac and your Greek ! 
Each heart contains the knowledge that you seek : 
Christ spoke the universal language — Love. 

WILLIAM I. (emperor) COMMENDS CHRIST. 

May all the alumni of this institution (Cathedral College) 
find this (Jubilee) day so blest to them that the knowledge 
of God and his only begotten Son Jesus Christ, as the only 
source of true salvation, may advance to them. 



238 FAITHS OF FA3I0 US MEN. 



PART V. 
IMMORTALITY. 



ADDISON DREAMS OF A FUTURE STATE. 

Why will any man be so impertinently officious as to tell 
me that all prospect of a future state is only fancy and delu- 
sion ? Is there any merit in being the messenger of ill 
news ? If it is a dream, let me enjoy it, since it makes me 
both the happier and better man. — Joseph Addison. 

ADDISON SINGS OF THE SOUL's SECURITY. 

The soul, secure in her existence, smiles 

At the drawn dagger, and defies its point. 

The stars shall fade away, the sun himself 

Grow dim with age, and nature sink with years ; 

But thou shalt flourish in immortal youth, 

Unhurt amidst the war of elements, 

The wreck of matter, and the crash of worlds. 

(For Addison again, see Cato.) 

AGASSIZ THE IMMORTALITY OF ANIMALS. 

Most of the arguments of philosophy in favor of the im- 
mortality of man apply equally to the permanency of the 
immaterial principles in other living beings. — Essay on Classi- 
fication. 

ALGER NAMES SOME NOTED BELIEVERS. 

The greatest philosophers, the pre-eminently imperial 
thinkers : Plato, Aristotle, Aquinas, Anselm, Hegel, et al. — 
have asserted the eternal substantiality of the soul. To 
accept the doctrine on the authority of the wisest philoso- 
phers and the purest saints is perfectly in keeping with what 
the human race does in all other provinces of thought. — A 
Critical History of the Doctrine of a Future State, pp. 744, 745. 



IMMORTALITY. 239 

ARNOLD (eDWIn) CONSIDERS DEATH A BIRTH. 

There is a significance like a perpetual whisper from Na- 
ture in the way in which the theme of his own immortality 
haunts a man. ... It is not on account of the incredibility 
of a conscious life after death that sensible people should 
doubt it. . . . It is reasonable to believe that she (Nature) 
commences afresh with her delicately developed treasures, 
making them the groundwork and stuff for splendid farther 
living, by process of death, which, even when it seems pre- 
mature, is probably as natural and orderly as birth, of which 
it is the complement; and wherefrom, it may well be, the 
newborn dead arises to find a fresh world ready for his pleas- 
ant and novel, but sublimated body, with gracious and 
willing kindred ministrations awaiting it, like those which 
provided for the human babe the guarding arms and nour- 
ishing breasts of its mother. — Death — and Afterwards, pp. 12, 
16, 32, 33. 

ARNOLD (mATTHEw) MOUNTING TO ETERNAL LIFE. 

No, no ! the energy of Hfe may be 

Kept on after the grave, but not begun ; 

And he who flagged not in the earthly strife — 

From strength to strength advancing — only he — 

His soul well-knit, and all his battles won — 

Mounts — and that hardly — to eternal life. 

Barnes's immortal humming-bird. 

The moment that you attach the idea of immortality to 
anything, no matter how insignificant it may otherwise be, 
that moment you invest it with unspeakable importance. 
Nothing can be mean and unworthy of notice which is to ex- 
ist forever. The little humming-bird that on a May morning 
poises itself over the opening honeysuckle in your garden, 
and which is fixed a moment and then gone, is lovely to the 
eye, but we do not attach to it the idea of great importance in 
the scale of being. But attach to that now short-lived beau- 
tiful visitant of the garden the word " immortality," and you 
invest it at once with unspeakable dignity. Let it be confined 



240 FAITHS OF FAMOUS MEN. 

forever in a cage, or let it start off on rapid wing, never to 
tire or faint, beyond the reach of Neptune, or where the comet 
flies, or where Sirius is fixed in the heavens, to continue its 
flight when the heavens shall have vanished away, and 
though with most diminutive consciousness of being, you 
make it an object of the deepest interest. The little, lonely, 
fluttering, eternal wanderer! The beautiful little bird on 
undying wing among the stars ! Who can track its way ? 
What shall we think of its solitariness and eternal homeless- 
ness ? What, then, shall we think of an immortal soul? A 
soul to endure forever ! . . . a soul capable of immortal hap- 
piness or pain ! My careless, thoughtless reader ; that soul, 
immortal and eternal, is yours. — Albert Barnes, The Way of 
Salvation, p. 64. 

BEECHER GRAIN THAT GROWS EVERYWHERE. 

Take the existence of the soul in heaven ; . . . that is full 
of obscurities. But let it hang in the realm of the imagina- 
tion, and it is not only the product of the imagination of one 
man, but of all the nations through the growth of time. It 
is the imagination that has been reaped and threshed and 
winnowed and grown into the very bread of life. It is not 
any poem or notion ; it is the work, the final work of the 
imagination of the human race speaking all languages, under 
all governments ; it is the result to which men come: that 
death does not stop human life ; it goes on unending. — Henry 
Ward Beecher, Comments on Robert IngersoU's Discourse at 
the Grave of his Brother, E. C. Ingersoll. 

BOARDMAN THE SOULS OF BRUTES. 

If the Scripture is to be believed, animals have " souls;" . . . 
and having souls, who knows but that animals, at least some 
of them, are immortal ? . . . Ah, this mystery of life, this 
Vital Principle common to man and animal, this riddle of 
the Psyche, this enigma of the Soul ! I do not wonder that 
men in all ages of the world have bowed down before it. I 
do not wonder that in that far-ofi" age, when intellectual 
Egypt was mapping out the heavens and rearing her own 



IMMORTALITY. 24 1 

mighty pyramids, she knelt before her Sacred Bull and Ibis 
and Beetle, because she believed them endowed with souls 
and instinct with immortality. — George Dana Boardman, The 
Creative Week, pp. 163, 166. 

BOLINGBROKE THE BELIEF'S BEGINNINGLESSNESS. 

The doctrine of the immortality of the soul has been incul- 
cated from time immemorial. 

BROOKS (bishop) SERIAL SCULPTURE-WORK. 

Shall not the sculptor sleep one hundred times before the 
statue which he begins to-day is finished, and wake one 
hundred times more ready for his work, bringing with one 
hundred new mornings to his work the strength and the 
visions that have come to him in his slumbers ? — Sermons, 
Vol. I., p. 221. 

BROWNING IS COMING OUT SOMEWHERE. 
Though I stoop 
Into a dark, tremendous sea of cloud, 
It is but for a time. I press God's lamp 
Close to my breast ; its splendor, soon or late, 
Will pierce the gloom ; I shall emerge somewhere. 

Bryant's hymn to immortality. 

I who essayed to sing in earlier days 

The Thanatopsis, and the Hymn to Death, 

Wake now the Hymn to Immortality : 

Yet once again, oh man, come forth and view 

The haunts of Nature ; and she shall teach thee. 



She shall teach thee that the dead have slept 
But to awaken in more glorious forms, 
And that the mystery of the seed's decay 
Is but the promise of the coming life. 

Aye, learn the lesson : Though the worm shall be 
Thy brother in the mystery of death, 
And all shall pass, humble and proud and gay 
Together to earth's mighty charnel-house, 
Yet the immortal is thy heritage ! 



16 



242 FAITHS OF FAMOUS MEN. 

So live that when the mighty caravan, 
Which halts one night-time in the vale of death, 
Shall strike its white tents for the morning march, 
Thou shalt mount onward to the Eternal Hills, 
Thy foot unwearied, and thy strength renewed 
Like the strong eagle's for the upward flight. 

bulwer's beautiful by and by. 
Why is it that the rainbow comes over us with a beauty 
that is not of earth and then passes off and leaves us to muse 
upon its favored loveliness ? AVhy is it that the stars that 
hold their festival around the midnight throne are set above 
the grasp of our limited faculties, forever mocking us with 
their unapproachable glory ? Why is it that bright forms 
of human beauty are presented to our view and then taken 
from us, leaving the thousand streams of our affections to 
flow back in Alpine torrents upon our heart? There is a 
realm where the rainbow never fades, w^here the stars will be 
spread before us like islands that slumber on the ocean, and 
where the beings that pass before us like shadows will stay 
in our presence forever. — Bulwer Lytton. 

burns — OUR imperishability. 

The voice of Nature loudly cries. 
And many a message from the skies. 
That something in us never dies. 

— Kohert Burns. 

BYRON SINGS OF THE SPIRIT-WORLD. 

How welcome those untrodden shores ! 
How sweet this very hour to die. 
To soar from earth and find all fears 
Lost in thy light — Eternity ! 



If when this dust to dust restored, 
My soul shall float on airy wing. 
How shall Thy glorious name adored 
Inspire my fainting heart to sing ! 
To Thee I breathe my feeble strain, 
Grateful for all Thy mercies past, 
And hope, my God, to Thee again 
This erring life may fly at last. 



IMMORTALITY, 243 

Immortality o'ersweeps all pains, all tears, all times, all fears, 
And peals like the eternal thunders of the deep . . . 
Into my ears this truth, — Thou liv'st forever ! . . . 

The thought of living again gives me great pleasure. 

CATO TO PLATO (aS PER ADDISON). 

It must be so — Plato, thou reasonest well ! — 

Else whence this pleasing hope, this fond desire, 

This longing after immortality ? 

Or whence this secret dread and inward horror 

Of falling into naught ? Why shrinks the soul 

Back on herself, and startles at destruction ? 

'Tis the divinity that stirs within us ; 

'Tis heaven itself that points out a hereafter 

And intimates eternity to man. 

Eternity ! thou pleasing, dreadful thought ! 

— Joseph Addison's Cato, Act V., Scene 1. 

CHUBB HOPE IN SPITE OF FREE-THOUGHT. 

He (Thomas Chubb) expressed a hope that he might be 
" a sharer of the Divine favor in that peaceful and happy 
state which God has prepared for the virtuous and faithful 
in some other, future world." — 0. B. Frothingham, in Beliefs 
of the Unbelievers, p. 16. 

CICERO GLAD TO HUG EVEN A DELUSION. 

If I am wrong in believing the souls of men immortal, I 
please myself in my mistake ; nor while I live will I ever 
choose that this opinion with which I am so much delighted 
should ever be wrested from me. But if at death I am an- 
nihilated, as some philosophers suppose, I am not afraid lest 
those wise men, when extinct too, should laugh at my error! 
There is in the minds of men a presage of a future existence ; 
and it takes deepest root and is most discoverable in the 
greatest geniuses and most exalted souls. . . . The strongest 
argument is that Nature herself is tacitly persuaded of the 
immortality of the soul ; which appears from that great con- 
cern, so generally felt by all, for what will happen after 
death. 



244 FAITHS OF FAMOUS MEN. 

CICERO REGARDS THE EARTH AS AN INN. 

I am convinced that my departed friends are so far from 
having ceased to live, that the state that they now enjo}^ can 
alone with propriety he called life. This opinion I am 
induced to embrace, not only as agreeable to the best deduc- 
tions of reason, but in just deference also to the authority of 
the noblest and most distinguished philosophers. I con- 
sider this world as a place which nature never designed for 
my permanent abode ; and I look upon my departure from 
it, not as being driven out of my habitation, but as leaving 
my inn. 

CLARKE (j. F.) AN INSTINCTIVE BELIEF. 

The vast majority of mankind have always believed in a 
future existence. So the Egyptians believed — as the monu- 
ments and papyri show — forty centuries ago. Such has been 
the faith of all the great religions, Buddhism not excepted; 
also of savage tribes; ... of sages — like Socrates, Plato, 
Goethe, and Emerson. This belief has not come from argu- 
ment, or reasoning, ... but from an inborn instinct. . . . 
If man has an instinct looking to a future life, and there is 
no future life provided for him, this is a solitary exception 
to a rule otherwise universal. — The Hereafter (A Symposium, 
1888.) 

CLEVELAND (mISS) WORDSWORTH 's ODE. 

There is that '' horse-faced " Wordsworth ! His " drowsy 
frowsy " Excursion might still be gathering dust on Mr. Cot- 
tle's bookshelves but for his Intimations of Iimnortality which 
caught the ear of unscientific people — alwaj'S longing for 
such intimations — and forthwith he is become poeta nascitur. 
— Rose Elizabeth Cleveland, Essays, p. 21. 

COOK CARLVLE, EMERSON AND GOETHE. 

If you listen to the inner voice of Emerson's latest publi- 
cations, and Carlyle's, you will find that these men whom 
you have called pantheists are no deniers of personal immor- 
tality. . . . Emerson has again and again asserted the per- 
sonal immortality of the soul, and never denied it in reality, 



immohtality. 245 

though he has often done so in appearance. The Dial always 
assumed the fact of immortality. . . . The " conscious per- 
sonal " continuance of the soul, Emerson no more than 
Goethe denies. — Joseph Cook, Biology^ 186, 284 ff. 

CYRUS DIES BELIEVING IN ANOTHER LIFE. 

I was never able to persuade myself that the soul, as long 
as it was in the body, lived, but when it was removed from 
this, that it died; neither that the soul ceased to think, when 
separated from the unthinking and senseless body ; but it 
seemed to me most probable that when free from the bod}^, 
then it became most wise. — Xen. Cyrop., Lib. VIII., Cap. 7. 

DAVY (sir Humphry) — our wee knowledge. 

We know very little, but we know enough to hope for the 
individual immortality of the better part of man. 

dickens hears the rustle of wings. 

The rustle of an angel's wings got blended with the other 
echoes, and had in them the breath of heaven . . . the world 
that sets this world to rights. 

DORNER THE pledge OF IMMORTALITY. 

Man's immortality stands fast upon the fact of the posses- 
sion of the image of God. . . . The true conception of God 
places the worth of a man so high, and God's will of love for 
communion with him so firm, that immortality has therein 
its pledge. — The Future State (Smyth, Trans.), p. 44. 

• *' ELIOT (gEORGE) "— THE CHOIR INVISIBLE. 

O may I join the choir invisible 

Of those immortal dead who live again 

In minds made better by their presence ; live 

In pulses stirred to generosity, 

In deeds of daring rectitude, in scorn 

For miserable aims that end with self, 

In thoughts sublime that pierce the night like stars, 

And with their mild persistence urge men's search 

To vaster issues. 



246 FAITHS OF FAMOUS MEN. 

So to live is heaven : 
To make undying music in the world. 



This is the life to come, 
Which martyr' d men have made more glorious 
For us who strive to follow. May I reach 
That purest heaven, he to other souls 
The cup of strength in some great agony, 
Enkindle gen'rous ardor, feed pure love, 
Beget the smiles that have no cruelty — 
Be the sweet presence of a good diffused, 
And in diffusion ever more intense. 
So may I join the choir invisible 
Whose music is the gladness of the world. 

Emerson's noontide of full faith. 

Man is to live hereafter. . . . The planting of a desire in- 
dicates that the gratification of that desire is in the constitu- 
tion of the creature that feels it. . . . The Creator keeps his 
word with us. . . . Will you, with vast cost and pains, edu- 
cate your children to produce a masterpiece, and then shoot 
them down ? . . . I admit that you find a deal of skepticism 
in the street and hotels and places of coarse amusement. . . . 
Where there is depravity, there is a slaughter-house style of 
thinking. One argument of (for) future life is the recoil of 
the mind in such company, — our pain at every skeptical 
statement. (Essay on Immortality.) . . . The resurrection, 
the continuance of our being, is granted ; we carry the pledge 
of this in our own breast. I maintain merely that we cannot 
say in what form or manner our existence will be continued. 
(Conversation with Fredrika Bremer, Homes of the Neiv World, 
Vol. I., p. 223.) ... I commend j^ou (in final letter to his 
Boston parish) to the Divine Providence ; and may the blessed 
hope of the resurrection, which he has planted in the consti- 
tution of the human soul, and confirmed by Jesus Christ, be 
made good to you beyond the grave. In this faith I bid you 
farewell. (Frothingham's Transcendentalism in New England, 
p. 235.) . . . I have always thought that faith in immortality 
is proof of the sanity of a man's nature. . . . 



IMMORTALITY. 247 

What is excellent, 

As God lives, is permanent ; 

Hearts are dust, hearts' loves remain ; 

Hearts' love shall need thee again. 

FICHTE IS DISCONTENTED HERE. 

My mind can take no hold of the present world nor rest in 
it for a moment, but my whole nature rushes on with irre- 
sistible force toward a future and better state of being. 

FRANKLIN DYING IS BEING BORN. 

Life is a state of embryo, a preparation for life. A man is 
not completely born until he has passed through death. — 
Benjamin Franklin, 1776. 

GLADSTONE EGYPTIAN IMMORTALITY. 

The Egyptians were not a people of very high intellectual 
development, and yet their religious system was strictly asso- 
ciated with, I might rather say founded on, the belief in im- 
mortality. — Later Gleanings^ p. 145. 

GOETHE^THE SOUL's ETERNAL IDENTITY. 

(With Eckermann on the Weimar Road, gazing at the set- 
ting sun.) Setting, nevertheless the sun is always the same 
sun. I am fully convinced that our spirit is a being of a na- 
ture quite indestructible, and that its activity continues to 
eternity. — Conversations with Eckermann, p. 84. . . . (Again.) 
The pious wisely draws from death the hope of future bliss. 

GUTHRIE PAYING FARE TO FERRYMAN. 

Why do these weeping Greeks approach the dead man as 
he lies on his bier for burial, and open his mouth to put in 
an obolus ? The coin is the passage-money for the surly fer- 
ryman who rows the ghosts over Styx's stream. 

GUTHRIE BOW AND ARROWS FOR A CORPSE. 

Why in that forest-grave around which plumed and 
painted warriors stand unmoved and immovable as statues 
do they bury with the Indian chief his bow and arrows? 



248 FAITHS OF FAMOUS MEN. 

He goes to follow the chase and hunt the deer in the specter- 
land where the Great Spirit lives and where the spirits of his 
fathers have gone before him. 

hepworth's next act in the drama. 

The first act has been put out on the stage and is being 
played w^ell or badly, as the case may be, and when the cur- 
tain falls on that mere prolog, we have a right to expect that 
the play shall continue, etc. — Herald Sermons, p. 218. 

HODGE CHRISTIANS BORROW NOT OF PAGANS. 

The doctrines which in the New Testament are declared 
to be a part of the Revelation of God are thereby declared 
not to be of heathen origin. The heathen may have held 
them ; . . . that does not prove that such doctrines have only 
a human origin and human authority. ... It is certain from 
the teachings of the New Testament that the Hebrew^s did 
not derive these doctrines from the Persians ; it is therefore 
in the highest degree probable that the Persians derived them 
from their neighbors of the family of Shem w^ho were the de- 
positaries of the revelations of God. — Systematic Theology, 
III., 786, 788. 

HODGE SOME MEN RESEMBLE BATS. 

There are truths which cannot be denied without doing 
violence to our nature ; . . . and when men advance theories 
which are opposed to these fundamental convictions, they 
are like bats impinging against the everlasting rocks. 

HOMER A PART OF MAN's SELF. 

Man though dead retains a part of himself ; the immortal 
mind remains. 

Hugo's tomb is no blind alley. 

When I go down to the grave I can say like so many 
others : I have finished my day's work ; but I cannot say : I 
have finished my life. My work will begin again next morn- 
ing. My tomb is not a blind alley ; it is a thoroughfare ; it 
closes with the twilight to open with the dawn. ... It would 



IMMORTALITY. 249 

not be worth while to live at all, were we to die entirely. 
That which alleviates labor and sanctifies toil is to have con- 
stantly before us the vision of a better world appearing 
through the darkness of this life. 

ILIOWIZI (rabbi) JEWISH VIEW. 

It is erroneous to take it for granted that in Biblical times 
the Jew saw in the coffin the end of all. ..." Well do I 
know that my Redeemer liveth, and that He will be the last 
after all creatures of dust ; and after my skin is cut to pieces 
will this be, and then freed from my body, I shall behold 
God!" And Job typifies Israel. . . . If Providence planned 
no other end for man than that of a temporary duration to 
end with a hopeless return to eternal silence, He would not 
have bestowed on him such celestial gifts as He denied to 
every other creature that we know of. . . . This unquench- 
able thirst for more than we are and have, this conscious 
striving for aggrandizement in every shape, . . . furnishes 
proof that the confines of this world are not those of the 
soul. — Henry Iliowizi, Jewish Dreams o.nd Realities, pp. 50, 
51, 179, 180. 

INGERSOLL HEARS A WING RUSTLING. 

The idea of immortality was born of human affection and 
will continue to ebb and flow beneath the mists and clouds 
of darkness as long as love kisses the lips of death. It is the 
rainbow of the sunsetting ; hope shining upon the tears of 
grief. . . . In the night of death, hope sees a star, and listen- 
ing love can hear the rustle of a wing. 

JEFFERSON (jOSEPh) SPEAKS SERIOUSLY. 

There is much in nature to enforce the idea of immortality. 
Even the caterpillar teaches that. Would God have made 
that crawling, unpleasant grub, and then transformed it into 
a beautiful butterfly, perpetuating its existence from one 
state to another, and leave man, the noblest of his creatures, 
to grope through this world and be annihilated ? Oh no, 
my friend, there is surely a future for you and me, not 



2 50 FAITHS OF FAMO US MEN. 

bounded by time. What it is, I have no very clear idea; 
but it will be somewhere. — Joseph Jefferson, at " Crows 
Nest," to William E. Bryant. The New England Magazine. 
Quoted in The Literary Digest^ April 20, 1895. 

JOHNSON (h.) A NATURAL BELIEF. 

Let me name one thing that Nature suggests but does not 
assert in answer to the question, " What is man ?" That he 
is immortal, that somehow death does not end all. Nature 
gives no proof, no positive and absolute proof But there 
are hints, suggestions, inferences, instincts, analogies, prob- 
abilities, that bring us almost to the very door of certainty. 
— Herrick Johnson, Christianity's Challenge. 

JOHNSON (h.) A UNIVERSAL BELIEF. 

The expectation of something beyond is in all breasts. 
And there must be something there — an orb — to so draw all 
human souls. So men guessed in the dim past. So they 
indefinitely reasoned at Athens. . . . Man has everywhere 
believed, in all ages and almost without exception, that man 
is immortal. — Ihid. 

JOHNSON (h.)— A SCRIPTURAL BELIEF. 

Does Christianity's answer to the question " What is man?" 
... fit into these strange facts of history and consciousness? 
It not only fits all the facts, but explains them, accounts for 
them, solves the otherwise insoluble riddle, and pours a flood 
of light on man's dark and difficult case. Christianity says : 
God created man in his image. . . . He (man) defaced 
the moral image ; . . . but he retained the natural image. . . . 
Christianity says: Man is immortal. It comes with no 
guesses, analogies, probabilities. It comes with facts and 
living proofs : . . . " He is risen." . . . We know that death 
does not end all. " Man is immortal " is the clear ringing 
voice of Scripture. . . . Outside of Christ there is nothing else 
concerning immortality but presumption. — Ibid. 



IMMORTALITY. 25 1 

LEASING IMMORTALITY AND CHRIST. 

Christ became the first practical teacher of the immortality 
of the soul. . . . For, it is one thing to suppose, to wish for, 
to believe in, the immortality of the soul, as a philosophical 
speculation; it is another to direct one's inner and outer 
actions thereby. And this, at least, Christ taught for the first 
time.— See Townsend's God-Man, pp. 289, 290. 

LO HAS HIS IDEA OF IMMORTALITY. 

The idea of immortality (among the Mexican Indians, says 
Schoolcraft) is thoroughly dwelt upon. It is not spoken of 
as a supposition or a mere belief not fixed. It is regarded 
as an actuality, as something known and approved by the 
judgment of the nation. During the long period of my resi- 
dence and travels in the Indian country I never knew or 
heard of an individual who did not believe in it and the ap- 
pearance of the body in the future state. No small part of 
their entire mythology, and the belief that sustains man in 
his vicissitudes, arise from the anticipation of enjoyment in 
a future life after the soul has left the body. 

LONGFELLOW DEATH IS TRANSITION. 

There is no death ! What seems so is transition ; 

This life of mortal breath 
Is but the suburb of the life elysian, 

Whose portal we call death. 

Longfellow's covered bridge. 

The grave itself is but a covered bridge leading from light 
to light, through a brief darkness. 

MACAULAY AND GROTE ON PLATO AND FRANKLIN. 

(Gladstone says in The North American Revieio, February, 
1896:) Grote declares that Plato settled nothing, and agrees 
with Lord Macaulay that the philosophers, from Plato to 
Franklin, who attempted to prove immortality without the 
aid of revelation, failed deplorably. — Reference, Grote' s Plato, 
IL, pp. 203-205. 



2 52 FAITHS OF FAMO US MEN. 

MANGASARIAN VERSUS BEING WIPED OUT. 

Would a God who is perfect power, perfect wisdom, per- 
fect love, create a man, endow him with supernatural capaci- 
ties, give him a mind capable of immense growth, a heart 
never weary of love, a soul ever springing toward God and 
heaven, and then wipe him out in the twinkling of an eye? 
Can you believe of a perfect father giving birth to children, 
feeding them from his breast, bringing them up to manhood, 
and then digging graves to thrust them back into nothing- 
ness ? What mockery ! Could an infinite perfect Being 
create in our souls the craving for more life, and then deceive 
us? It cannot be. 

masillon's tomb no terminal station. 

If we wholly perish with the body, these maxims of charity, 
patience, justice, etc., which sages have taught and good men 
have practiced — what are they but empty words possessing 
no real and binding efficacy ? . . . Speak not of morality ; it 
is a mere chimera, a bugbear of human invention, if retri- 
bution terminates with the grave. 

MILLER (hUGH) MATERIALISTS AND MAGGOTS. 

The individual, they (the materialists) tell us, perishes 
forever; but, then, out of his remains spring other vitalities. 
The immortality of the soul, it would seem, is an idle fig- 
ment, for there really exist no such things as souls. But is 
there no comfort in being taught, instead, that we are to 
resolve into monads and maggots? Job solaced himself 
with the assurance that, even after worms had destroyed his 
body, he was ... to see God. Had Professor Oken been 
one of Job's comforters, he would have sought to restrict his 
hopes to the prospect of living again — in the worms ! — Hugh 
Miller. 

MILLER (hUGH) MAN NOT TO BE BEFOOLED. 

In looking on the lower animals whom instinct never de- 
ceives, can we hold that man should be the befooled expec- 



IMMOR TALITY. 253 

tant of a future which he is never to see ? No. He who 
keeps faith with his humbler creatures — who gives to the 
bee and the dormouse the winter for which they prepare — 
will not break faith with man. (Condensed.) 

MONTGOMERY THE DIVINE IMAGE. 

The soul, of origin divine, 

God's glorious image, freed from clay, 

In God's eternal sphere shall shine, 

A star of day ! 
The sun is but a spark of fire, 
A transient meteor of the sky ; 
The soul, immortal as its sire, 

Shall never die ! 

MORE (hANNAH) defines THE SOUL. 

The soul on earth is an immortal guest 

Compelled to starve at an unreal feast ; 

A spark which upward tends by nature's force ; 

A stream diverted from the parent source ; 

A drop dissevered from the boundless sea ; 

A moment parted from eternity ; 

A pilgrim panting for the rest to come ; 

An exile anxious for his native home. 

MULLER (max) PERSONAL IMMORTALITY. 

Without a belief in personal immortality, religion is like 
an arch resting on one pillar, like a bridge ending in an 
abyss. 

MUNGER GOD IS NO MOCKER. 

If death ends life, what is this world but an ever-yawning 
grave in which God buries his children with hopeless sorrow, 
mocking their love and hope and every attribute of his own 
nature?— T. T. Hunger. 

NAPOLEON AND THE IMMORTAL PICTURE. 

Napoleon once in the Louvre turned from a fine picture, to 
Baron Denon, saying, " That is a fine picture." " Yes, im- 
mortal," was the reply. " How long will this picture , . . 



2 5 4 FAITHS OF FAMO US 3IEN. 

last?" "The picture will last five hundred years, sire." 
"And this you call immortality !" exclaimed Napoleon. 

PAINE HAS ONE POSITIVE CONVICTION. 

The belief of a future state is a rational belief founded 
upon facts visible in creation. ... I trouble myself not 
about the manner of future existence. I content myself 
with believing even to positive conviction that the Power 
that gave me existence is able to continue it in any form and 
manner that he pleases, either with or without the body. 
... I hope for happiness beyond this life. — The Age of Reason. 

Parker's coffin simply a cradle. 

We are all waiting to be born. . . . Death is the birth- 
angel. . . . The soul within us feels her wings . . . impatient 
for the sky. ... It is the belief of mankind that we shall 
live forever. This is not a doctrine of Christianity alone. . . . 
It belongs to the human race. You may find nations so rude 
that they live houseless, in caverns of the earth ; nations that 
have no letters, not knowing the use of bows and arrows, 
fire, or even clothes ; but no nation without a belief in im- 
mortal life. . . . Immortality is a fact of man's nature ; so it 
is a part of the universe; just as the sun is a fact in the 
heavens and a part of the universe. . . . What is thus in 
man is writ there of God who writes no lies. To suppose 
that this universal desire has no corresponding gratification 
is to represent Him not as the Father of all, but as only a 
deceiver. 

PATTERSON HARBINGERS PRECEDE DAY. 

The full-orbed sun of immortality did not appear above 
the horizon until Christ arose from the grave and came back 
from death to life ; but the harbingers of his coming were 
over the heavens. — R. M. Patterson, Paradise, p. 17. 

PLATO HAS ONE FIRMLY FIXED FAITH. 

Plato had a firm religious and philosophical faith in the 
immortality of the soul, which was continually attracting 
his thoughts, making it a favorite theme with him, and 



IMMORTALITY. 255 

exerting its influence on his life. There are two tests of the 
sincerity of his faith ; 1st. He always treats it with profound 
seriousness. 2d. He always uses it as a practical motive. — 
Alger. 

ROBERTSON OUR CONSTANT LONGING. 

There is an irrepressible longing in our hearts. We wish 
for immortality. The thought of annihilation is horrible! 
It is not likely that God would have given to all men such a 
feeling if he had not meant to gratify it. Every natural 
longing has its natural satisfaction. If we thirst, God has 
created liquids to gratify thirst. ... If we long for life and 
love eternal, it is likely that there are an eternal life and an 
eternal love to satisfy that craving. — F. W. Robertson, Ser- 
mons^ p. 418. 

ROBERTSON OUR COMMON BELIEF. 

Again, we have the tradition of universal belief. There is 
not a nation which does not in some form or other hold that 
there is a country beyond the grave. . . . Now, that which 
all men everywhere and in every age have held, it is impos- 
sible to treat contemptuously. How came it to be held by 
all if it be only a delusion ? — Ihid.^ p. 418. 

SCIPIO'S DIVINE ASSEMBLY OF SOULS. 

The soul when departing from the body does but begin to 
live. 0, blessed day. when I arrive at the divine assembly 
of souls ! 

SEISS WANTS NO FINAL FAREWELLS. 

That death should be to us an everlasting farewell, not 
only to friends and scenes with which we have been most 
conversant, but to every light and joy and hope and capacity 
and possibility of any sort of existence, is a thing from which 
our whole being recoils with horror. — J. A. Seiss, Right Life^ 
p. 94. 

SHAKSPERE THE CHOIR INAUDIBLE. 

There's not the smallest orb that thoii behold' st, 
But in his motion like an angel sings, 
Still quiring to the young-ey'd cherubins ! 



2 56 FAITHS OF FAMO US MEN. 

Such harmony is in immortal souls ; 
But whilst this muddy vesture of decay 
Doth grossly close it in, we cannot hear it. 

SMITH (gOLDWIn) ACCOUNT NOT CLOSED AT DEATH. 

There does seem to be a voice in every man which, if he 
listen to it, tells him that his account is not closed at death. 
The good man, however unfortunate he may have been, and 
even though he may not have found integrity profitable, 
feels at the end of life a satisfaction in his past and an assur- 
ance that in the sum of things he will find that he has chosen 
aright. The most obdurately wicked man, however his 
wickedness may have prospered, will probably wish, when 
he comes to die, that he had lived the life of the righteous. 
. . . There seems to be no reason why we should not trust 
the normal indications of our moral nature as well as the 
normal indications of our bodily sense; and against the 
belief that the greatest benefactors and the greatest enemies 
of mankind rot at last undistinguished in the same grave, 
our moral nature vehemently rebels. — Gkiesses at the Riddle of 
Existence, pp. 126, 127. 

SMITH (sIDNEY) mankind's BELIEF. 

Man in every stage of society, civilized or savage, has uni- 
versally believed that he is to live hereafter. 

SOCRATES holds THAT BLESSED HOPE. 

Cheerfully do I depart this life, hoping for the immortal, 
the imperishable. One cannot but be charmed by that 
blessed hope. 

STRABO THE ETERNAL EXISTENCE. 

The belief in the eternal existence of man's soul is as 
ancient as mankind itself 

SWING VERSUS THE FATHER OF NOTHINGNESS. 

There is nothing in the nature of man that justifies any 
other outlook than that broad, open sky called Immortality. 
. . . There is no manifest reason for supposing a soul made 



IMMORTALITY. 257 

in such a divine image to be only an ephemeral creature, 
going quickly to nothingness, thus making God the father 
of the dead rather than of the living. — Truths for To-day, 

TENNYSON CROSSING THE BAR (eXT.). 

Sunset and evening star, 

And one clear call for me ! 
And may there be no moaning of the bar, 

When I put out to sea. 
For though from out the bourne of Time and Place 

The flood may bear me far, 
I hope to see my Pilot face to face 

When I have crossed the bar. 

TOWNSEND EXPRESSES DOUBT AND FAITH. 

Our doubts respecting the doctrine (of immortality) arise 
from three sources : the magnitude of the subject, our igno- 
rance respecting the possibility and method of a conscious 
existence hereafter, and our ignorance respecting the locality 
of the soul when separated from the body. ... In a sense 
we admit that there is no immortality . . . apart from a 
divine Savior, no future existence which has real value. 
Without him a belief in a future state is little better than 
guess-work, and heaven only a conjecture. . . . With a 
Christian faith, that future life is as certain and real as if our 
feet were already upon its pavements. — Oredo, pp. 275, 291, 
294. 

TRUMBULL TALKS TRICHOTOMICALLY. 

A common belief among men is that man's body is mortal, 
but that man's soul is immortal ; that at man's death his 
body ends its mission, while his soul lives on for a new mis- 
sion in another state. Yet this idea finds no justification in 
the Bible text in the original languages. It is a popular 
error which is liable to lead men astray, and which sadly 
needs correcting. . . . The word "soul" applies to that ani- 
mal life which man has in common with the brutes. If it 
be immortal in man, it would seem to be immortal in brutes ; 
but there is nothing in the Bible which seems to justify the 
belief that immortality attaches to it in brutes or in man. 

17 



258 FAITHS OF FAMO US MEN. 

Man has, however, that which distinguishes him from the 
brute, that which is his highest possession or nature, and 
which marks him as above all others who dwell in mortal 
bodies. That possession or nature is not the soul, but the 
spirit. God is a spirit, and man in having a spirit is so far 
Godlike, capable of knowing God and of aspiring to be like 
God. Immortality attaches to God's spirit, and because man 
is like God in having a spirit, it is fair to conclude that man's 
spirit, not man's soul, is immortal. — H. C. Trumbull, " Edi- 
torial," The Sunday-School Times, January 29, 1898. 

VAUGHAN NEW LIFE IN AN OLD DRESS. 

But felt through all this fleshly dresse 
Bright shootes of everiastingnesse. 

VOLNEY's new FIND IN OLD RUINS. 

All the earliest nations thought that the soul survives the 
body and is immortal. 

W^ATSON ("MACLAREN") AGELESS LIFE. 

To the race the destruction of this hope would be irrepa- 
rable, since it is laden with a wealth of compensation and 
reparation. Mourners are contented because those "loved 
long since" are only " lost awhile." . . . Physical death 
Jesus refused to recognize. ... It is incredible that when 
the long evolution of nature has come to a head, the flower 
should be flung away. This were to reduce design to a fiasco. 
. . . One must be afflicted with spiritual stupidity or cursed 
by incurable frivolity who has never thought of that new 
state on which he may one day enter. . . . Amid the pauses 
of this life, when the doors are closed and the traffic of the 
street has ceased, our thoughts travel by an irresistible at- 
traction to the other life. . . . According to the drift of Jesus's 
preaching, the whole spiritual content of this present life, its 
knowledge, skill, aspirations, character, will be carried over 
into the future, and life hereafter be the continuation of life 
here.— T^e Mind of the Master, pp. 70, 73, 201, 295 flf. 



IMMORTALITY. 259 

WEED (tHURLOW) OUR SUPPLEMENT. 

I cannot be brought to believe that the purpose of our crea- 
tion is fulfilled by our short existence here. To me the exist- 
ence of another world is a necessary supplement of this, to 
adjust its inequalities and imbue it with moral significance. 

Wordsworth's noted excursion. 

Hence in the season of calm weather, 

Though inland far we be, 
Our souls have sighted that immortal sea 

Which brought us hither ; 

Can in a moment travel thither 
And see the children sport upon the shore, 
And hear the mighty waters rolling evermore. 

YOUNG NAMES A MIRACLE OR TWO. 

Still seems it strange that thou should' st live forever? 
Is it less strange that thou should' st live at all ? 
This is a miracle ; and that no more. 

YOUNG THE SOUL'S SOLE COMFORT. 

'Tis immortality, 'tis that alone amid life's pains, 
Abasements, emptiness, the soul can comfort, 
Elevate, and fill. That only, and that amply 
This performs. 



26o FAITHS OF FAMOUS MEN. 



PART VI. 

MILLENNIUM, 



ABBOTT THE PASSING OF ANIMALISM. 

The only hope of the race is in the power that shall lift 
him (the individual) up and out of his lower self, into his 
higher, truer, nobler self, until he shall no longer be a son 
of the animal, but in very truth a son of God. — Lyman 
Abbott, in The Theology of an Evolutionist. 

ABBOTT FACING FUTUREWARD. 

The Bible from its opening to its closing utterances is a 
record of, a call to, an inspiration of, progress. Its face is 
always set toward the future. . . . From Genesis to Malachi 
the faces of patriarch, prophet and priest are turned toward 
the future. That which inspires the apostles is not the mem- 
ory of a great past, but the hope of a great future. And when 
the canon closes, the last vision which greets our eyes is . . . 
a city still descending out of heaven ; ... an hour yet to 
come, when the kingdoms of this earth shall have become 
the kingdom of our Lord, etc. . . . The Church is not yet 
the bride of Christ, but the plebeian daughter whom Christ 
is educating to be his bride. — Lyman Abbott, The Evolution 
of Christianity, pp. 10, 16 ff. 

ALDEN earth's NEW PENTECOST. 

The world is awaiting a new Pentecost. Love will take 
the place of selfseeking, and will build up human brother- 
hood. Every new cycle will more nearly approach the realiza- 
tion of the heavenly harmony. — H. M. Alden, God in His 
World, p. 265. 



MILLENNIUM. 26 1 

ARNOLD (m.) THE NEW AGE. 

Tlmndering and bursting 
In torrents, in waves, 
Caroling and shouting 
Over tombs, amid graves, — 
See on the cumber' d plain 

Clearing a stage. 
Scattering the past about. 

Comes the New Age. 

Barnes's millennium of 360,000 years. 

There is nothing contrary to the use of symbols in this 
book (Revelation) in regard to time, in the supposition . . . 
that it is meant (in Chapter XX.) that the world shall enjoy 
a reign of peace and righteousness during the long period of 
360,000 years. Indeed there are some things in the arrange- 
ments of nature which look as if it were contemplated that 
the earth would continue under a reign of righteousness 
through a vastly long period in the future. — Notes on the Book 
of Revelation J p. 460. 

Barnes's future as if it were thus. 

(Elsewhere in his " Notes " on the same book Barnes gives 
a picture of the state of things " under the Messiah," evi- 
dently at the expiration of the 360,000 years ; he says that it 
will be) as if the heavens should become always mild and 
serene ; ... as if the earth should become universally fertile 
and beautiful ; ... as if human life should be lengthened 
to the age of the patriarchs ; ... as if the whole serpent tribe 
were innocuous ; ... as if the martyrs were raised from the 
dead ; ... as if, etc. 

BEECHER NOT CRUTCHING UP THIS WORLD. 

The Second Adventists — noble, honorable men — hold that 
until the personal reign of Christ is ushered in, it makes but 
little difference what they do. They hold that all that can 
be done is to cruch up this world until the Savior comes, 
when he will put an end to all wickedness and introduce 
righteousness everywhere. {The Christian Union, January 30, 



262 FAITHS OF FAMOUS MEN. 

1878.) ... I know not whether the second advent of Christ 
is at hand or not. I do not know even what the meaning of 
it is. That there is to be a literal visit of Christ to earth 
again, they may believe who are vv'edded to physical inter- 
pretations of Scripture. I do not so read the Word of God. 
{The Independent.) ... I think that you will see Christ; but 
you will see him on the other side. You will go to him ; he 
will not come to you. — The Christian Union, Septembers, 1887. 

BEECHER THE TREND OF THE UNIVERSE. 

This (Isaiah, XI., 1-19) is the prediction of the great com- 
ing final age. It delineates the governing tendency which 
is guiding the universe, represented by Jesus Christ. . . . His 
administration shall overcome all evil proceeding from the 
passions of men, and the result shall be that the w^orld and 
the race shall attain a glorious perfection toward which slowly 
but surely things are evolving. . . . Violence, cruelty and de- 
struction shall be so changed as to mingle harmoniously 
with . . . simplicity, innocence, beauty, love. God has time 
enough. He dwells in eternity, and keeps no account of 
time — nor would you, nor I, if we were such as He, in whose 
presence one thousand years are as a day. — Evolution and 
Religion, pp. 204, 205, 388, 439. 

BEECHER god's DAY IS ON THE WAY. 

I believe in a glorious period of development that is to 
make the world's history bright as noonday. What it may 
be I know not. (The Independent.) No darkness . . . can 
bury the faith that the world is on the w^ay toward the mil- 
lennium and the day of ransom of the race. . . . Gradually 
the light dawns, and as little by little the true method of 
God shall be revealed in nature, I think that we shall hear 
the glorious harmony unbeset by those tormenting doubts 
and difficulties which have afflicted good men in days gone 
by. It is coming. It is to be the blossom of the age that 
follows this age, and the fruit will come in the millennium 
day. — Evolution and Religion. 



MILLENNIUM. 263 

BEECHER WILL HEAR THE HALLELUJAH. 

It is a struggle which has an inevitable termination — viz.^ 
such an exaltation of the race that all animal instincts will 
be purged out of it, and a better element shall reign. Glori- 
ous times are now at hand. The new heaven casts forward 
a twilight glow over all the earth. The world is to be 
redeemed, and I, far from here, shall hear the shout of vic- 
tory : — The kingdoms of this world have become the king- 
dom of our Lord and Savior, Jesus Christ ! Even so, Lord 
Jesus, come quickly. 

BELLAMY LOOKING FORWARD. 

All thoughtful men agree that the present aspect of society 
is portentous of great changes. The only question is whether 
they will be for the better or worse. Those who believe in 
man's essential nobleness lean to the former view. For my 
part, I hold to the former opinion. The golden age lies 
before us, and not behind us ; and it is not far away. Our 
children will surely see it, and we, too, who are already men 
and women, if we deserve it by our faith and works. — 
Edward Bellamy. 

BICKERSTETH THE TAMING OF THE BRUTE. 

Peace reigned. Antipathies of kind were now 
Things of the past. The wolf and yearling lamb 
Were playmates ; and the leopard and the kid 
Gamboled together on one knoll ; the steer 
And lion grazed one herbage, and the ox 
Couch' d with the bear on one luxurious sward. 



Dolphins and sharks in many a sunny creek 
Together basked at noon ; and glittering shoals 
Made mirth around the huge leviathan. 
Nor less, as I have seen, the king of birds 
Would bear the cushat dove upon its wings 
Into the morning sunlight ; Avhile beneath, 
The swallow and the vulture only vied 
In speed, disporting o'er the woods and waves. 

. . . Even the infant stretched its hand, 



264 FAITHS OF FAMOUS MEN. 

Its tiny hand, toward the cockatrice, 
Now seen, now hidden in its den ; and babes 
Play'd with the innocent asp, wreathing a coil 
Of burnished gold and opal round the neck 
Or as a bracelet round the dimpled arm. 

— E. H. Bickersteth, Yesterday, To-day and Forever. 

BOARDMAN THE WAXING OF CHRISTIANITY. 

(Condensed.) I believe that theology will become more 
and more Christological ; the instincts of animalism will be 
lost in the sense of divine sonship ; agnosticism will melt in 
the heat of personal Christian experiences ; sectarianism 
will be swallowed in catholicity; ecclesiasticism will wane, 
and Christianity will wax ; character rather than opinion will 
be the test of orthodoxy ; the standard of ethics will grow 
higher and higher; the whole world will become one neighbor- 
hood ; the Golden Rule will become more and more the law 
of society ; and faith, hope and love will be acknowledged 
the human trinity. . . . Let then the pessimist take Good 
Friday as the symbol of his perpetual threnody ; we opti- 
mists will take Easter Sunday as the symbol of our perpetual 
jubilate. — George Dana Boardman, April, 1898. — Copyright, 
The (New York) World. 

BONAR THE GRAY-HAIRED EARTH. 

It travels onward — this old earth of ours, 
Bending beneath the Aveight of years and hours ; 
Mark its gray hairs and note its failing powers ! 
Its infancy, and youth, and prime are gone ; 
Leaning upon its staff, it totters on, 
As one whose weary course is nearly done. 

BOOTH THE SIGNS OF THE TIMES. 

He (" General " Booth) spoke of the song of the poets 
about the brotherhood of man, and peace on earth, and was 
asked whether the world is drifting toward the materializa- 
tion of that poetry or whether it is preaching and singing 
one way and going and practicing another. " Alas ! alas !" 
he exclaimed, " there are multiplying signs of discontent and 
increasing armaments." — Interview, April, 1898. 



MILLENNIUM. 265 

BRIGGS VERSUS PREMILLENARIANS. 

It depends entirely upon themselves what the future is to 
bring forth. If they abandon their organization, disband 
their committee, stop their Bible and Prophetic Confer- 
ences, we doubt not that there will soon be a calm again, and 
they will remain undisturbed in their ecclesiastical relations; 
but if they are determined to go on in their aggressive move- 
ment, they will have only themselves to blame if the storm 
should become a whirlwind that will constrain them to 
depart from the orthodox churches and form another hereti- 
cal sect. — Quoted in Peters 's The Theocratic Kingdom^ pub- 
lished in 1884. See Vol. I., p. 481. 

BROOKS (bishop) DEVELOPMENT OF DEVILMENT. 

I have no patience with the foolish talk which would make 
sin nothing but imperfection, and would preach that man 
needs nothing but to have his deficiencies supplied, to have 
his native goodness educated and brought out, in order to be 
all that God would have him be. The horrible incompetency 
of that doctrine must be manifest enough to any man who 
knows his own heart, or who listens to the tumult of wicked- 
ness which arises from all the dark places of the earth. Sin 
is a dreadful, positive, malignant thing. What the world in 
its worst part needs is not to be developed, but to be destroyed. 
Any other talk about it is shallow and mischievous folly. 
The only question is about the best method and means of 
destruction. Let the surgeon's sharp knife do its terrible 
work — let it cut deep and separate as well and thoroughly 
as it can the false from the true, the corrupt from the uncor- 
rupt — it can never dissect away the very principle of corrup- 
tion which is in the substance of the blood itself. Nothing 
but a new reinforcement of health can accomplish that. — 
Sermons, Vol. IV., pp. 217, 218. 

BROOKS (bishop) GOD's HAND IN HISTORY. 

One year God lifted the curtain from a hidden continent, 
and gave to his children a whole new world in which to carry 



266 FAITHS OF FAMOUS MEN. 

out his purposes. Another year he revealed to them a strange, 
simple little invention, which made the treasured knowledge 
of the few to be the free heritage of all. . . . Another year 
he sent the message of liberty to a nation of bondmen, and 
the fetters fell off from their limbs. We call these events of 
histor3^ They have a right to be called the coming of the 
Lord. They all are echoes and illustrations of that great 
coming of the Lord from which they who have known of it 
agree by instinctive consent to date their history : — the birth 
of the Child of Bethlehem, the Man of Nazareth and Calvary, 
into the world. — Sermons, Vol. IV., pp. 363, 364. 

BROOKS (bishop) CONVERSION OF THE WORLD. 

All that has been done yet in all the Christian centuries is 
only the sketch and prelude of what is yet to be done. . . . 
The noblest souls always have believed that humanity is 
capable of containing, and is sure sooner or later to receive, 
a larger and deeper infusion of divinity. . . . Surely this of 
all times is not the time to disbelieve in foreign missions. . . . 
Distance has ceased to be a hindrance. Language no longer 
makes men total strangers. A universal commerce is creat- 
ing common bases and forms of thought. For the first time 
in the history of the world there is a manifest — almost an 
immediate — possibility of a universal religion. . . . Surely 
he who despairs of the power of the Gospel to convert the 
world to-day despairs of the noontide just when the sun is 
breaking out of the twilight on the earth. — Sermons, Vol. IV., 
pp. 169, 190, 354 ff. 

BROWN THE MISERABLE VIEW. 

Judging from the prophecies to which Premillenarians 
commonly refer, and the literal sense which they insist upon 
giving to them, they appear to expect one vast carnage — 
slaughter in a literal battle or battles — ''the land soaked 
with blood," and " all the fowls filled with flesh." And this 
is what they term the judgment of the quick, or at least the 
principal part of it — miserable view. — See Christ^ s Second 



MILLENNIUM. 267 

Coming J p. 305 (note). Quoted in Peters 's The Theocratic 
Kingdom, Vol. II., p. 108. 

BROWNING (mRS.) A COMING BROTHERHOOD. 

Bring us the higher example : release us 
Into the larger coming time. 
No more Jew or Greek then — taunting 
Nor taunted ; no more England nor France, 
But one confederate brotherhood, planting 
One flag only, to mark the advance. 
Upward and onward, of all humanity. 

— See Italy and the World. 

BROWNING (MRS.) THE RENEWED WORLD. 

The world's old, 
But the old world waits the time to be renewed : 
Toward which new hearts in individual growth 
Must quicken, and increase to multitude 
In new dynasties of the race of men, — 
Developed whence, shall grow spontaneously 
New churches, new economies, new laws, 
Admitting freedom, new societies 
Excluding falsehood. He shall make all things new. 

— See Aurora Leigh. 



The surprise is that a man of such moral intensity, so 
severe a critic of his time, should be so optimistic in his view 
of the future. It comes so natural to the moral critic to be 
gloomy and pessimistic, that we wonder when we observe 
that these men, who made the most exacting demands from 
their contemporaries (etc.), give the most glowing enthusi- 
astic pictures to be met with in the world's literature of a 
golden age to come, when the loftiest ideals of goodness and 
happiness should be fully realized. — A. B. Bruce, Apologetics, 
p. 246. 

BRUCE HIS OWN PROPHET. 

We ought to expect God to do greater things in the future 
than he has done in any past age, greater things than are re- 
corded in history, or than it enters the mind of the average 



268 FAITHS OF FAMOUS MEN. 

Christian to ask or even to imagine. We must look for re- 
sults more worthy of the love of God, more commensurate 
v>^ith the moral grandeur of Christ's self-sacrifice, more clearly 
demonstrating that Christ is the center of the universe. The 
Christian theory of the universe is inherently and invincihly 
optimistic. Its optimism is not shallow or impatient. Its 
eyes are open to the evil that is everywhere in the world, and 
it does not expect these evils to be cured in a day, or a gen- 
eration, or a century, or even a millennium. Nevertheless 
its fixed faith is that cured they shall be in the long run. — 
Ihid., p. 70. 

bush's millennium is past already. 

To represent the Apocalyptic millennium, which he (the 
reader) has always conceived as but another name for the 
golden age of the church, as actually synchronizing with the 
most calamitous period of her annals, will no doubt do vio- 
lence to his most cherished sentiments respecting that dis- 
tinguished era. . . . This may strike the reader as a very re- 
volting conclusion. . . . We strenuously maintain that it is 
the same persons who live and reign and judge and are be- 
headed — all, too, at precisely the same time. (The forego- 
ing sentiments by Professor Bush, author of i\x>^es on Genesis^ 
The Millennium^ etc., are referred to by Rev. Peters in his 
The Theocratic Kingdom^ as) " caricaturing the magnificent 
prophecies of the millennium by applying them to a period 
disastrous to the church, full of bitter discussions and per- 
secutions, pregnant with deceit, violence and entailed evils." 
. . . " It is a matter of surprise that the old Popish view of a 
past millennium dating its rise from the First Advent, or 
from . . . Pentecost, or from . . . Constantine, etc., should be 
held by a few Protestants. By far the strongest advocate of 
this view is Professor Bush ; but it is very unsatisfactory 
and most arbitrary." ..." Professor Bush, in accord with his 
theory of a past millennial age in which persecution more or 
less predominated, says : . . . ' This millennial period is not 
intrinsically a prosperous era, but the reverse.' " — See Peters's 
The Theocratic Kingdom, I., 505, II., 293, III., 174. 



MILLENNIUM. 269 

BUSHNELL's UNCHRISTIANIZED CHRISTENDOM. 

The Christian world has been gravitating visibly more and 
more toward the vanishing point of faith for whole centuries, 
and especially since the modern era of science began to shape 
the thoughts of men by only scientific methods. Religion 
has fallen into the domain of mere understanding, and so it 
has become a kind of wisdom not to believe much, therefore 
to expect little. . . . Thus far the tendency is visible on every 
side to believe in nature simply, and in Christianity only so 
far as it conforms to nature and finds shelter under its laws. 
And the mind of the Christian world is becoming every day 
more and more saturated with this propensity to naturalism, 
gravitating as it were by some fixed law, though impercep- 
tibly or unconsciously, toward a virtual and real unbelief in 
Christianity itself. — Nature and the Supernatural^ pp. 21, 453. 

BUSHNELL's CHRISTIANIZED CHRISTENDOM. 

I say not nor believe that Christendom will be Puritanized 
or Protestantized ; but what will be better than either, it will 
be Christianized. It will settle then into a unity, probably 
not of form, but of practical assent and love — a common- 
wealth of the spirit, as much stronger in its unity than the 
old satrapy of priestly despotism as our republic is stronger 
than any other government in the world. 

CAINE JOHN storm's PRAYER. 

How long, Lord, how long ? From the bosom of God, 
where thou reposest, look down on the world where thou didst 
walk as a man. Didst thou not teach us to pray " Thy king- 
dom come " ? Didst thou not say that . . . when it came, 
the poor should be blest, the hungry fed, the blind see, the 
heavy laden find rest, and the will of thy Father be done on 
earth? . . . But nigh upon two thousand years have gone, 
Lord, and thy kingdom has not come. Li thy name now 
doth the Pharisee give alms in the streets to the sound of a 
trumpet going before him. In thy name now doth the Levite 
pass by on the other side when a man has fallen among 



2/0 FAITHS OF FAMOUS MEN. 

thieves. In thy name now doth the priest buy and sell the 
glad tidings of the kingdom, giving for the gospel of God the 
commandments of men, living in rich men's houses, faring 
sumptuously every day, praying with his lips " Give us this 
day our daily bread," but saying to his soul " Soul, thou hast 
much goods laid up for many years ; take thine ease, eat, 
drink, and be merry." How long, Lord, how long? — The 
Christian, pp. 459, 460. 

carlyle's country backslides beelzebubward. 

The look of England is to me at this moment abundantly 
ominous, the question of capital and labor growing ever more 
anarchical, insoluble by the notions hitherto applied to it, 
pretty certain to issue in petroleum one day, unless some 
other gospel than that of the dismal science (political econ- 
omy) come to illuminate it. . . . What a contrast between 
now and — say one hundred years ago ! At that date, or still 
more conspicuously for ages before it, all England awoke to 
its work with an invocation to the Almighty Maker to bless 
them in their day's labor, and help them to do it well. Now 
all England, shopkeepers, workmen, all manner of competing 
laborers, awaken as if it were with an unspoken but heartfelt 
prayer to Beelzebub " O help us, thou great Lord of shoddy, 
adulteration, and malfeasance, to do our work with the maxi- 
mum of slimness, swiftness, profit, and mendacity, for the 
Devil's sake — Amen. " 

CARUS THE RELIGION OF THE FUTURE. 

The religion of the future will be that religion which can 
rid itself of all narrowness, of all demand for blind subordi- 
nation, of the sectarian spirit, and of the Phariseeism which 
takes it for granted that its own devotees alone are good and 
holy, while the virtues of others are but polished vices. The 
religion of the future cannot be a creed upon which the sci- 
entist must turn his back because it is irreconcilable with the 
principles of science. . . . The religion of the future can only 
be the Religion of Truth. — Paul Cams. 



MILLENNIUM. 2/1 

CHILD (l. M.) HER COMING ECLECTIC CHURCH. 

Milan cathedral, lifting its thousand snow-white images of 
saints into the clear blue of heaven, is typical of that eclectic 
church of the future which shall gather forms of holy aspira- 
tion from all ages and nations, and set them on high in their 
immortal beauty, with the broad sunlight of heaven to glorify 
them all. Let not pious conservative souls be alarmed by 
this prophecy. Religion is a universal instinct of the human 
soul; and the amount of it will never be diminished in the 
world. Its forms will change, but its essence never. And 
the changes produced by the inevitable growth of human 
souls will be slow and imperceptible in process, as have been 
the mighty changes in the physical world. Carlyle says very 
wisely *' The old skin never falls off till a new one has formed 
under it." — Aspirations of the World. 

CLARKE (j. F.) THE UNION OF CHRISTENDOM. 

When the Christian world really takes Jesus himself as its 
leader, instead of building its faith on opinions about him, 
we may anticipate the arrival of that union which he foresaw 
and foretold — "that they also may be one (etc.)." . . . Then 
Christians, ceasing from party strife and sectarian dissension, 
will unite in one mighty effort to cure the evils of humanity 
and redress its wrongs. Before a united Christendom, what 
miseries could remain unrelieved? War, that criminal 
absurdity, that monstrous anachronism, must at last be 
abolished. Pauperism, vice and crime, though continuing 
in sporadic forms, would cease to exist as a part of the per- 
manent institutions of civilization. A truly Catholic Church, 
united under the Master, would lead all humanity up to a 
higher plane. 

CLARKE (j. F.) GOD IS IN NO HURRY. 

God is patient with us all, because he looks forward to the 
time when all evil will cease, all tears be wiped away, and 
man rise into the image of Himself We grow impatient at 
the slow progress of affairs, the evils of society, the obstinacy 



2/2 FAITHS OF FAMOUS MEN. 

of vice, the misery and want and woe of the world. We cry 
" How long, O, Lord, how long !" Christianity is like the 
leaven hidden in the loaf; we do not see it at work, and so 
we doubt its power. It is like the seed hidden in the ground; 
it springs up and grows we know not how. We are impatient 
and get discouraged. But with God, one day is as a thousand 
years, etc. . . . He has plenty of time and can afford to wait. 
He does not hurry anything. . . . Meantime he sends his 
sun and rain, etc. . . . He opens to us a heaven here and 
another heaven hereafter, on condition only that we shall be 
willing to go into it by the door of faith, love and obedience. 
— Common Sense in Religion, pp. 404, 405. 

CLEVELAND ON DISARMAMENT. 

The members and friends of the Society of Christian En- 
deavor have never entered upon an undertaking so practical 
and so noble as the effort that they are now making to secure 
an abandonment of war as a means for the settlement of inter- 
national differences. If there is any substance to the claim 
that our institutions and the traits that characterize us as a 
people tend to national elevation and Christianization, it is 
eminently proper that our country should be in the lead in 
any movement in the interests of peace. — Grover Cleveland 
to Young People's Society of Christian Endeavor. 

COLFELT THE TENDENCY OF THE CENTURY. 

God in every movement of our century is encouraging us 
to be optimistic as to the coming triumph of Christ's king- 
dom. The very stars are fighting in their courses for its su- 
premacy. ... A noble future is about to burst on our ran- 
somed world. Wearily have the ages passed to the lone 
watchman on the mountain, wearily to the multitude on the 
plain below. . . . But by and by, or ever we are aware, that 
watchman's face will take on an intenser look of expectancy, 
and to the cry, ..." What of the night?" will come the joy- 
ous answer, " The darkness is not so dense as it was, . . . the 
mist is lifting. ... No more intellectual, moral, religious 



MILLENNIUM. 2/3 

night. The day is at hand !"— L. M. Colfelt at State College, 
Oxford Journal^ November, 1897. 

COOK QUOTES THE MODERN PROPHETS. 

Dana in his Geology raises the question whether a better 
being than man is to succeed the human race on this planet. 
(Reference.) . . . Superior to any form of life now on the 
globe, what will be that future creature, as much better than 
man as he is better than the brutes which he follows in the 
line of development? . . . There are those who say that just 
as, in past geological ages, there were premonitions of better 
things to come, so in this last geological age, in the filling up 
of man's ethical capacities, and in the descent upon him of a 
spiritual power not his own, there is a prediction perfectly 
parallel to many a prophecy made in the geological ages 
gone by, of a world in which a superior being will appear, 
and of which the law will be righteousness. — Heredity, p. 268. 

CROSBY ON Christ's coming. 

The Christians of the earliest age were always looking for- 
ward. Christ's coming was the controlling and encouraging 
thought of their daily life. — Howard Crosby. See Madison 
Peters 's The Great Hereafter, p. 390. 

CUMMING's new earth and old INSECTS, ETC. 

All that God has made, from the star to the flower, from 
the ephemeral insect in the sunbeam to the archangel, all 
shall be retained ; what has gone wrong shall be made right; 
what Satan has usurped shall be taken from his grasp ; and 
this weary world of ours, that has wept and groaned and suf- 
fered so long, shall be emancipated from its thraldom, re- 
instated in more than its pristine magnificence and beauty, 
and the world close with a Paradise vastly more magnificent 
and beautiful than that with which it began. — The Great 
Tribulation, p. 29. 

DRUMMOND's ASCENT OF MAN. 

The further evolution must go on ; the higher kingdom 
must come. First, the blade, where we are to-day ; then the 

18 



2/4 FAITHS OF FAMOUS MEN. 

ear, where we shall be to-morrow ; then the full corn in the 
ear, which awaits our children's children, and which we live 
to hasten. 

dryden's dawn of permanent peace. 

Our armor now may rust ; our idle scimitars 
Hang by our sides for ornament, not use ; 
Children shall beat our atabals and drums ; 
And all the noisy trades of war no more 
Shall wake the peaceful morn. 

EMERSON THE WORLD'S NEW FACE. 

Love would put a new face on this weary old world in 
which we dwell as pagans and enemies too long ; and it will 
warm the heart to see how fast the vain diplomacy of states- 
men, the impotence of armies and navies and lines of defense 
would be superseded by this unarmed child. But one day 
all mankind will be lovers, and every calamity will be dis- 
solved in this universal sunshine. 

FIELD THE GOOD TIME COMING. 

Often in my dreams I think of the better time which is 
coming, when even pleasure shall be sanctified ; when no hu- 
man joy shall be cursed by being mixed with sin and fol- 
lowed by remorse ; when all our happiness shall be pure and 
innocent, such as God can smile upon, and such as leaves no 
sting behind. That will be a happy world indeed when mu- 
tual love shall bless all human intercourse. 

" Then shall wars and tumults cease ; 
Then be banished grief and pain ; 
Eighteousness and joy and peace, 
Undisturbed, shall ever reign." 

— Henry M. Field. 

FISKE SEES UNIVERSAL PEACE, 

We see all things working together toward the evolution 
of the highest spiritual attributes of man. Wars and all 
forms of strife having ceased to discharge their normal func- 
tions . . . will slowly die out ; the feelings and habits adapted 
to ages of strife will ultimately perish from disuse; and a 



MILLENNIUM, 275 

stage of civilization will be reached in which human sym- 
pathy shall be all in all, and the spirit of Christ shall reign 
supreme throughout the earth. — John Fiske. 

FREMANTLE's ideal CHRISTENDOM. 

The " New Jerusalem " is not the description solely, if 
chiefly, of the state to which Christians may look forward 
beyond the grave ; it is primarily the description of Christen- 
dom, the actual Christian society, idealized, no doubt, but 
intended, in all its chief spiritual features, to find its realiza- 
tion now and here. It presents to us an ideal toward which 
we are to strive as one capable of attainment. — The Gospel of 
the Secular Life, p. 63. 

GEORGE OUR FUTURE CIVILIZATION. 

With greed changed to noble passions ; with fraternity 
that is born of equality taking the place of jealousy and 
fear that now array men against each other; with mental 
power loosed by conditions that will bring to the humblest 
comfort and leisure ; who can measure the heights to which 
our civilization will soar? — Henry George, in Progress and 
Poverty. 

GIBBONS THE CESSATION OF DISSENSION. 

The great evil of our times is the unhappy division exist- 
ing among the professors of Christianity ; and from thou- 
sands of hearts a yearning cry goes forth for unity of faith 
and unit}^ of churches. . . . I heartily join in this prayer for 
Christian unity, and gladly would surrender my life for such 
a consummation ; but, etc. . . . Let us pray that the day 
may be hastened when religious dissensions will cease ; when 
all Christians will advance with united front, under a com- 
mon leader, to plant the cross in every region and win new 
kingdoms to Jesus Christ. — Cardinal Gibbons, The Faith of 
Our Fathers, pp. 143-145. 

Giles's growing century plant. 

Each century will become more and more luminous with 
the light of divine truth, and will advance to higher concep- 



2/6 FAITHS OF FAMO US MEN. 

tions, grander attainments, and fuller realizations of every 
divine excellence than its predecessor. — Chauncey Giles. 

gladden's grounds for encouragement. 

My own belief is that the Christian religion is just begin- 
ning to be understood, and that its power over the thoughts 
and lives of men is destined to be far more commanding in 
the century before us than it has been in any of the cen- 
turies behind us. . . . The census shows us the proportion 
of church communicants to the population increasing with 
every decade. There are more church members to every 
1000 Americans to-day than there ever were before. Some 
of the phenomena of church life are unparalleled. Look at 
the growth of the Y. P. S. C. E., the leagues, unions, guilds, 
brotherhoods. Their numbers run up into the millions ! 
Consider that "student volunteer movement" which held 
its convention last month at Cleveland. Eighteen hundred 
college students were in attendance, all pledged, if the way 
open, to undertake the work of foreign missions. ... No 
such force in any previous age of the Church was ever en- 
listed.— TAe (New York) World, April 3, 1898. 

Goodwin's grounds for discouragement. 

These are the days when men talk flippantly of "this 
work of transforming men " ! In their view it is much as 
when our grandmothers took unbleached cloth and spread 
it out under the sky ; the kindly dews and sunshine falling 
upon it night by night and day by day, mysteriously, little 
by little, transformed it until by and by it was white as the 
driven snow. So these philosophers think that under the 
influence especially of the preaching of the Word of God 
and the singing of gospel hymns as the testimonies in this 
and other lands to the power and the grace of God, together 
with that other law believed in by them as perhaps more 
potent than any other factor in the whole work — viz., the 
upward trend of humanity — it seems as if by and by the 
whole world should be peopled as with children of the king- 
dom, and human sin should disappear in the saintship of 



MILLENNIUM. 277 

the city of God. Does your Bible read that way? . . . By 
just so much as deadness grows more dead, as leprosy grows 
more foul, as mummies grow more hideous with time, does 
human sin, as the centuries come and go, fasten itself upon 
the faces and in the hearts and souls of the race, and make 
the problem of their redemption darker and darker than it 
was in the beginning of the years. — E. P. Goodwin, Mission- 
ary Address, 1886. 

GORDON SCORES SOME OPULENT OPTIMISTS. 

Some men say, " I believe that the world is getting better 
and better every day," although they have millions laid up, 
and yet you can't get twenty cents out of them for the 
Lord's work. — A. J. Gordon, The Northfield Year Book, p. 333. 

GORDON FORESEES SOME DIREFUL DAYS. 

If we listen to our Lord's great eschatological discourse, 
we hear prediction after prediction of wars, famines, pesti- 
lences, persecutions, apostasies and false Christs, together 
with a world-wide preaching of the gospel for a witness ; but 
instead of any gleam of millennial glory in the solemn 
prophecy, we find it culminating to such a time " as it was 
in the days of Noah." . . . We learn that the purpose of the 
Redeemer's work was not that he might transform this into 
a present golden age, but "that he might deliver us from this 
present evil age." 

GOTTHEIL (rabbi) PLANS A NEW ERA. 

The world would be better off with some amalgamation 
of existing forms of worship and belief — a closer union. 
With united effort we might attain better results. Moody 
seeks to reach all classes. Should we refuse to help him ? 
No. The Paulists are holding " a mission," and no doubt 
they bring many into the fold of Christ. There should be 
unification — a closer contact with our brethren. Why not 
find common ground on which we all could agree to work? 
I shall preach a series of sermons on this " New Religious 
Era " which is bound to come, and shall explain how this 



2/8 FAITHS OF FAMOUS MEN. 

can be accomplished so as to be helpful to Catholic, Presby- 
terian, Episcopalian, Jew, and every other sect.-— Interview, 
Rabbi of Temple Emanu-El, New York. 

GRANT AMONG THE PROPHETS. 

I believe that our Great Maker is preparing the world in 
his own good way to become one nation speaking one lan- 
guage, and then armies and navies will be no longer required. 
— Second Inaugural Address of Ulysses Simpson Grant, 
March 4, 1873. See Messages and Papers of the Presidents, 
Vol. VII., p. 222. 

HALDEMAN THE PROPHECY OF THEOSOPHY. 

As w^e read in Madame Blavatsky's Key to Theosophy that 
at the close of the twentieth century a great Mahatma (Mas- 
ter) is to come who will reveal the truth, solve all mysteries, 
and lead into perfect peace ; that he will not dwell in cities, 
but alone in desert places, in secret chambers of mountain 
caverns — then we may surely know that we are entering on 
that solemn and pregnant hour of which the Son of Man 
himself foretold when he said, " There shall arise false 
Christs, and false prophets, and shall show great signs and 
wonders. . . . "Wherefore if they shall say unto you : Behold, 
he is in the desert; go not forth ; behold, he is in the secret 
chambers ; believe it not." — I. M. Haldeman, First Baptist 
Church, New York. Theosophy or Christianity — Which f pp. 
51,52. 

HALL (jOHN) HOLDS NO FORLORN HOPE. 

Religious life has never been in so good a condition. 
... I should be sorry if the press or general public took up 
the notion that we are gathered together because we are de- 
spondent and cast down and have the feeling that we are a 
forlorn hope, vainly struggling in a cause that is passing 
from our hands. That is not true to the truth of things. 

HALL (jOHN) WHAT SHALL THE END BE? 

The millennium . . . will not be a new form of the king- 
dom of grace, but its establishment over the minds of men 



MILLENNIUM. 279 

as generally as ever the sway of evil has been felt. Christ 
will reign not in visible glory, but by his Word and Spirit. 
His reign may possibly last long enough, with its succeeding 
generations of good men, to give the Redeemer an over- 
whelming majority of the race ; then, after it has come and 
gone, and the earth has performed its work and is trans- 
formed or renewed in connection with the judgment scenes, 
the Redeemer " shall see of the travail of his soul," and that 
great heart of love "shall be satisfied.'^ — Questions of the Day ^ 
pp. 237, 238. 

HARRIS (gEORGe) THE UPWARD TREND. 

Man has grown to be of larger stature. Society has im- 
proved. . . . The " moderns " are better than the ancients. 
... At a slow rate, indeed, mankind advances, but it does 
advance. And so optimism is more than a hope for the 
future. . . . The struggle may continue through generations 
and centuries; but in the new earth, wherein dwelleth right- 
eousness, there will be no conflict with evil ; all will be regen- 
erated ; all will be recovered to the normal type. There will 
be no inner conflict with temptation and no outer conflict 
with evil. — Moral Evolution^ pp. 323, 445. 

HARRISON SATAN STILL UNCHAINED. 

I express the desire of America for peace with the whole 
world. ... It may be and probably is true that a full appli- 
cation of the principle is not possible, the devil being still 
unchained. It is by a spirit of love and forgiveness master- 
ing the civil institutions and governments of the world that 
we shall approach universal peace and adopt arbitration 
methods of settling disputes. — Benjamin Harrison, to 
Y. P. S. C. E., 1899. 

HEPWORTH's FINE DAY TO-MORROW. 

The light of a setting sun gilds the evening clouds with 
splendor, the rainbow spans the heavens, and we have a rich 
promise of a fair day to-morrow. — Herald Sermons^ p. 107. 



2 8 O FAITHS OF FAJIO US MEN. 

HITCHCOCK ANNIHILATES NOTHING. 

The chemist knows that no one particle of matter has ever 
been thus (by fire) deprived of existence; that fire only 
changes the form of matter, but never annihilates it. . . . 
The apostle (Peter) never meant to teach that the matter of 
the globe would cease to be, through action of fire upon it; 
nor is there anything in his language that implies such a 
result, but most obviously the reverse. 

HODGE (C.) THE THOUSAND YEARS. 

It is hoped that there is to be a period of millennial glory 
on earth. . . . It (the expression " the thousand years") is 
perhaps generally understood literally. Others assume that 
it is to last 365,000 years. . . . Some, however, think that it 
means a protracted season of indefinite duration, as when it 
is said that one day is with the Lord as a thousand years. 
. . . During this period, longer or shorter, the church is to 
enjoy a season of peace, purity and prosperity such as it has 
never yet experienced. . . . The Scriptures teach that the 
kingdom of Christ is to extend over all the earth ; all nations 
are to serve him ; all people shall call him blessed. It is to 
be inferred that these predictions refer to a state of things 
which is to exist before the second coming of Christ. . . . 
This state is described as one of spiritual prosperity : God 
will pour out his Spirit upon all flesh ; knowledge shall 
everywhere abound; wars shall everywhere cease; and Jesus 
shall reign from sun to sun. This does not imply that there 
is to be neither sin nor sorrow in the world during this long 
period, or that all men are to be true Christians. The tares 
are to grow together with the wheat until the harvest. The 
means of grace will be needed ; conversion and sanctifica- 
tion will be then what they ever have been. It is only a 
higher measure of the good which the church has experienced 
in the past which we are taught to anticipate in the future. 
This, however, is not the end. After this and after the great 
apostasy which is to follow comes the consummation. . . . 
When Christ comes, etc.— Systematic Theology, III., 858 ff. 



MILLENNIUM, 28 1 

HOLMES (O. W.) THE CHRISTIAN OPTIMIST. 

The Christian optimist is characterized by a cheerful counte- 
nance, a voice in the major key, an undisguised enjoyment 
of earthly comforts, and a short confession of faith : His 
theory of the universe is progress ; his idea of God is that He 
is a Father ; his idea of man is that he is destined to come 
with the key-note of divine order; and his idea of this earth 
is that it is a training-school for a better sphere of existence. 
— Pages From an Old Volume of Life, p. 430. 

HUNTINGTON (bISHOP) THE DUBIOUS OUTLOOK. 

By what methods or working forces the present downward 
course is to be arrested and overcome, I confess with extreme 
anxiety and even with dismay that I am not able to discern. 
— Symposium in The (New York) World, April 3, 1898. 

INGERSOLL THE WORLD GROWS BETTER. 

The nineteenth century knows more about religion than 
all the centuries dead. There is more real charity in the 
world to-day than ever before. . . . Woman is glorified to-day 
as she never was before in the history of the world. There 
are more happy families now than ever before. . . . The 
world grows steadily and surely better. By and by the race 
will be truly enlightened, labor truly rewarded, and the last 
institution born of ignorance and savagery will disappear. 

IRELAND (archbishop) SCANS THE CENTURIES. 

Each century calls for its type of Christian perfection : At 
one time it was martyrdom ; at another it was the humility 
of the cloister. To-day we need the Christian citizen. An 
honest ballot and social decorum among Catholics will do 
more for God's glory and the salvation of souls than midnight 
flagellations and Compostellan pilgrimages. — Introduction to 
The Life of Father Hecher. 

JOHNSON RIGHTEOUSNESS VERSUS SIN AND BILE. 

The world on the whole is mending. The skies are brighter 
than they were. " Sin and bile " are a bad combination, but 



282 FAITHS OF FA3I0 US 2IEN. 

the power that makes for righteousness is too much for them. 
— Herrick Johnson. 

LONGFELLOW HAILING THE DA^VN. 

Out of the shadow of night 
The world moves into the light ; 
It is daybreak everywhere ! 

LOWELL THE BIRTH OF A NEW ERA. 

At the birth of each new Era, with a recognizing start 

IS'ation wildly looks at nation, standing with mute lips apart, 

And glad Truth's yet mightier man-child leaps beneath the future's heart. 

New occasions teach new duties ; Time makes ancient good uncouth ; 
They must upward still and onward who would keep abreast of Truth ; 
Lo, before us gleam her camp-fires ! we ourselves must pilgrims be. 
Launch our Mayflower, and steer boldly through the desperate winter sea, 
iSTor attempt the Future's portal with the Past's blood-rusted key. 

'(1845.) 

LUTHER LOOKING FOR THE WORLD'S END. 

The reformer (Luther), dreading lest the end of the world 
should arrive before he had translated all the Bible, published 
Daniel separately — " a work," said he, " for these latter times." 
(D'Aubigne, IV., 123). . . The world cannot last long, per- 
haps one hundred years, at the outside. — Luther in Table 
Talk, p. 325. 

MARKHAM THE DESIRE OF NATIONS. 

And when He comes into the world gone wrong, 

He will rebuild her beauty with a song. 

To every heart He will its own dream be : — 

One moon hath many phantoms in the sea — 

Out of the North the norns will cry to men : 

"Balder, the Beautiful, has come again !" 

The flutes of Greece shall whisper from the dead : 

" Apollo has unweighed his sunbright head !" 

The stones of Thebes and Memphis will find voice : 

"Osiris comes ; O tribes of Time, rejoice !" 

And social architects Avho build the State, 

Serving the Dream at citadel and gate, 

"Will hail Him coming through the labor-hum, 



MILLENNIUM, 283 

And glad quick cries will go from man to man : 
" Lo, He has come, our Christ, the Artisan — 
The King, who loved the lilies. He has come !" 

— Edwin Markham. 

M'COSH PERFECTING THE WORLD. 

(Condensed.) The development goes on in epochs like the 
ages of geology, — of Genesis. The creation is striving against 
the tendency to evil. Nature is struggling in order to im- 
provement. All creation is moving onward, upward. In the 
end the good will gain the victory. The work of deliverance 
must be a stupendous one, reaching over all creation. Rec- 
tification extends beyond our world. There is the universal 
hope of a deliverance. There is evidence that it (our world) 
is going on toward perfection. I cherish the expectation of 
a higher advancement rising above all that has gone before. 
I expect that " at evening time it will be light." — Realistic 
Philosophy, L, 194, 244 fF. ; II., 321 ff. 

m'lANE THE DAWNING DAY. 

The heavenly light, which falls upon our vision like the 
dawning light of coming day, streams through the mists of 
earth, and shines upon us, refracted and reflected in many 
colors by the clouds of time. But the mists of earth are 
made golden by it, and the clouds of time are fringed with 
silver, and the glory revealed is sufficient to lead us who in 
faith behold, to stand with unsandaled feet and uncovered 
head, and with reverent heart and hallowed lips to bow in 
grateful love, and adore the coming King. — The Cross in the 
Light of To-Day, pp. 248, 249. 

MELANCHTHON KNOWS NO MILLENNIUM. 

Written A.D. 1557 and from the Creation of the World 
1519, from which number we may be sure this aged world is 
not far from its end. — (Scribed by Melanchthon in Luther's 
Bible.) ... It is known that Christ was born about the end 
of the fourth millenary, and 1542 years have since revolved. 
We are not, therefore, far from the end. — Op. torn., 2, p. 535. 



284 FAITHS OF FAMOUS MEN. 

MILLER (hUGH) THE FUTURE DYNASTY. 

What is to be the next advance ? Is there to be merely a 
repetition of the past, an introduction a second time of man 
made in the image of God? No. The geologist finds no 
examples of dynasties, once passed away, again returning. 
There has been no repetition of the dynasty of the fish, of the 
reptile, of the mammal. The dynasty of the future is to have 
glorified man for its inhabitant; but it is to be the dynasty 
— " the kingdom " — not of glorified man in the image of God, 
but of God himself in the form of man. — The Testimony of the 
Rocks, pp. 142, 143. 

MILLS (b. fay) man's FORWARD MARCH. 

Man has been animal, and he is to be spiritual. To know 
man we must look forward, . . . not backward. Man has 
come so far that he certainly must go farther. He is learning 
to master nature and to master himself and to live in help- 
ful relations to his fellows and to all things about him, and 
he certainly has not yet reached the limits of his growth. 
This view gives us great hope for the individual and the 
race. 

MOODY THE WORLD WAXES WORSE. 

Don't flatter yourselves that the world is going to be bet- 
ter and better. . . . This world is like a wrecked vessel. It 
is going to pieces on the rocks. . . . God puts a lifeboat in 
my hands and says : " Rescue every man that you can. Get 
them out of this wrecked vessel." — To All People, p. 499 fi". 

MOODY LOOKS FOR THE SECOND COMING. 

I was originally much opposed to this doctrine, until, from 
constantly meeting with it in . . . Scripture, I was constrained 
to become a believer in it; and now it is, to my mind, one 
of the most precious truths of the whole Bible. . . . Although 
the event itself is certain, the exact time of its occurrence is 
uncertain. . . . Although there will be signs of its approach 
discerned by those who watch, yet upon the world at large 
it is predicted to come suddenly. — Glasgow, 1876, The Chris- 



MILLENNIUM, 285 

tian Weekly. . . . This doctrine has been, as it were, laid 
aside by the churches sometimes — they have forgotten all 
about it. But I don't know anything that will quicken the 
church to-day so much as this precious doctrine. . . . When 
He comes, there will be no more war. . . . That same Jesus 
that was crucified at Mt. Calvary we shall see at Mt. Calvary 
again — see His hands and His feet, pierced with nails. . . . 
There isn't any place in the Scripture where you are told to 
examine yourselves when you go there (to the Lord's table), 
but you are to go there to remember the Lord, and that He 
is coming back again. ... I am just waiting and watching 
for the hour when I shall hear that trump sound. — To All 
People, p. 499 fF. . . . 

MUTCHMORE PRESBYTERIAN PREMILLENARIANS. 

It is best to allow our pastors to use their own judgment 
in preaching on this matter. What are we to do? Some of 
our most eminent men are Premillenarians, and we have 
no article which is against Christ's personal reign on earth. 
It is all a question of interpretation, on which our highest 
bodies have never made any deliverance ; and, in my opinion, 
they never should. — Quoted in Messiah^ s Herald, January 15, 
1879. 

neely's millerite unmillerized. 

(Said Dr. T. B. Neely in The (Philadelphia) Press, July 10, 
1899.) It is related that a wealthy resident of Syracuse, 
N. Y., who had accepted the belief that Christ would make 
His second advent in 1843, was asked by several friends to 
divide his property among them. They argued that if the 
end of the world was at hand it were the part of wisdom to 
get out of the world about to be destroyed all the proper en- 
joyment possible. The argument struck home. The Syra- 
cusan took a night to think and pray over the proposition 
of his friends. The next day he came back with the answer 
that he had decided not to divide his property, that he had 
prayed and read the Scriptures, and had found a passage 
most apposite to his case, namely : — " Occupy till I come." 



286 FAITHS OF FAMOUS MEN. 

NEWMAN (cardinal) IN DESPAIR. 

To consider the world in its length and breadth — the many- 
races of man, their starts, fortunes, mutual alienations, con- 
flicts ; . . . the greatness and littleness of man, his far-reach- 
ing aims, his short duration, the curtain hung over his 
futurity; the disappointments of life, the defeat of good, the 
success of evil, physical pain, moral anguish, the prevalence 
and intensity of sin, the pervading idolatries; the dreary 
hopeless irreligion, the condition of the whole race so perfectly 
yet exactly described in the Apostle's words, "having no 
hope, and without God in the world " — all this is a vision to 
dizzy and appall, and inflicts upon the mind the sense of a 
profound mystery, which is absolutely beyond human solu- 
tion. — J. H. Newman, Apologia. 

NEWMAN (bishop)— CHRISTIANIZING THE WORLD. 

The boldest thought ever suggested to the human mind is 
Christ's proposition to convert this world to himself. It 
stands forth sublime in its isolation, to excite our admira- 
tion, inflame our zeal, invite our co-operation, and inspire 
our faith in the future of mankind. 

NEWTON (hEBER) THE NEW EARTH DEPENDS. 

The greatest wonder of our century is that it is preparing 
the way for a century still more wonderful — wonderful be- 
yond the dream of imagination. Man is mastering Nature. 
. . . This new and unprecedented dominion over Nature pro- 
vides man with the physical means for preparing a new earth 
in which shall be health, wealth, peace, plenty and prosperity. 
. . . But that good time will never come until there is within 
the average man a deep desire, a fixed determination, to have 
it come. . . . The government of the Golden Rule needs men 
in whom the Golden Rule is enshrined. 

NICHOLSON (bishop) ADVENT IS AT HAND. 

There is not an inhabited island of the oceans which has 
not heard the Gospel. The only parts of the world that have 
not yet heard the Gospel as a witness are Central China, 



MILLENNIUM. 287 

Central Africa, and Central South America. . . . We cannot 
tell how long it will take to send the Gospel as a witness 
everywhere in the few remaining places — certainly not more 
than a few years. ... In the last twenty -five years the Jews 
have gone back to Palestine in perfect crowds, and are still 
going. . . . The increase of knowledge spoken of in the 
prophecy (Daniel) is also particularly noticeable in the 
present day. ... In view of all these (some omitted) signs 
of the times, I cannot but think that we are getting very near 
the great event. At any rate, we are getting very near some 
great crisis that may be the precursor of the second coming 
of Christ. — Bishop of Reformed Episcopal Church, The 
(Philadelphia) Press, July 10, 1899. 

PARKHURST PERSEVERANCE OF THE SINNERS. 

0, what a world this would be if the perseverance of the 
saints were made of as enduring stuff as the perseverance of 
the sinners ! 

PATTON'S ENCOURAGING OUTLOOK. 

My friends, the outlook is bright. Men will keep on until 
they shall have circumnavigated the globe of thought — these 
earnest men, these philosophical adventurers, these scientific 
discoverers — and when they come back, as they surely will, 
to the old land from which they have set out, they will say, 
with an earnestness that they never knew before, " We believe 
in God, the Father Almighty, Maker of heaven and earth." 
And when they get so far, they will go on and say, " and in 
Jesus Christ, his only Son." The day of reconciliation be- 
tween science and religion is not far off. High authorities in 
philosophy tell us that agnosticism is on the wane. We look 
for the coming of the day which shall end the long estrange- 
ment ; when Science shall confess, " We know only in part, 
but we know," and Religion will reply, '' We know, but we 
know only in part." — F. L. Patton, The Northfield Year Book, 
p. 309. 

piERSON — Christendom's shame. 

We have taken nineteen hundred years, nearly, to carry 
the Gospel to one-quarter of the human race. . . . Now, 



288 FAITHS OF FAMO US MEN. 

that is a burning shame to Christendom. — A. T. Pierson, 
Ihid., p. 309. 

PLATO PREDICTS A VISIT FROM GOD. 

In the end, lest the world should be plunged into an eternal 
abyss of confusion, God, the Author of primitive order, will 
appear again and resume the reins of empire ; then He will 
change, embellish and restore the whole frame of nature, and 
put an end to decay of age, sickness and death. 

POLLOK PICTURES A HAPPY FAMILY. 

The animals, as once in Eden, lived 

In peace : the wolf dwelt with the lamb ; the bear 

And leopard with the ox ; with looks of love, 

The tiger and the scaly crocodile 

Together met at Gambria' s palmy wave ; 

Perch' d on the eagle's wing, the bird of song, 

Singing, arose and visited the sun ; 

And with the falcon sat the gentle lark. 

The little child leap'd from its mother's arms 

And strok'd the crest' d snake, and roll'd unhurt 

Among his speckl'd waves — and wish'd him home ; 

And saunt'ring schoolboys, slow returning, play'd 

At eve about the lion's den, and wove 

Into the shaggy mane fantastic flowers. 

POPE PROPHESIES PEACE AMONG BRUTES. 

The lambs with wolves shall graze the verdant mead, 

And boys in flowery bands the tiger lead ; 

The steer and lion in one crib shall meet, 

And harmless serpents lick the pilgrims' feet ; 

The smiling infant in his hands shall take 

The crested basilisk and speckled snake, 

Pleased, the green luster of the scales survey. 

And with their forked tongues shall innocently play. 

PRESSEL GREAT WORK ON GRAIN OF SAND. 

Earth, thou grain of sand on the shore of the universe of 
God ; thou Bethlehem amongst the princely cities of the 
heavens ; thou art and remainest the loved one amongst ten 
thousand suns and worlds, the chosen of God ! Thee will he 



MILLENNIUM. 289 

again visit, and thou wilt prepare a throne for him, as thou 
gavest him a manger cradle. In his radiant glory thou wilt 
rejoice, as thou didst once drink his blood and tears, and 
mourn his death. On thee has the Lord a great work to 
complete. 

punshon's interview with watchman. 

Wearily have the years passed to the pale watchman on 
the hill; wearily to the anxious multitudes waiting for his 
tidings below. But the time shall come, and perhaps sooner 
than we look for it, when the countenance of the watcher 
shall gather into intenser expectancy, and, when the chal- 
lenge shall be given : . . . " What of the night?" the answer 
will come : " The darkness is not so dense as it was ; mist is 
in the valleys, but there is a radiance on the distant hill. It 
comes nearer — that promise of the day !" — William M. Pun- 
shon. 

reade's address to posterity. 

You blessed ones who shall succeed us on earth ! With 
one desire you shall labor together for the sacred cause — the 
extinction of sin, the eradication of disease, the perfection 
of genius, the supremacy of love, the conquest of creation. 
— Winwood Reade. 

reed — the world not backsliding. 

(Thomas Brackett Reed says:) Men have so improved 
that the stake and fagot, the boiling oil, etc., are no longer 
needed. . . . There is no period in authentic history where 
the race as a whole can be said to have degenerated. There 
are times of change, times of molting when the bird is 
unlovely, but these times precede the brightest plumage, and 
are the reviving of life itself. If it be so that things always go 
forward and never backward, what cause is there for fear for 
the destiny of the race ? Would it not sometimes be worth 
our while to assume that the changes which are in the mak- 
ing, and seem so hard, are after all the irresistible necessities 
of the new times? In the past this has always been so. 
Why should it not be so in the future ? — Internat. Lit. and 

News Service, 1898. 

19 



290 FAITHS OF FAMOUS MEN. 

ROBERTSON THAT BLESSED HOPE, 

The golden age lies onward. Ours is not an antiquated 
sentimental yearning for the imaginary perfections of ages 
gone by, but a hope for the individual and society. . . . On- 
ward lies a better, wiser, purer age than that of childhood ; 
an age more enlightened and more holy than the world has 
yet seen. — F. W. Robertson, Sermons. 

ROLLINS (governor) NEW HAMPSHIRE WORSE. 

The decline of the Christian religion, particularly in our 
rural communities, is a marked feature of the times, and 
steps should be taken to remedy it. I suggest that on Fast 
Day union meetings be held, made up of all shades of belief, 
including all who are interested in the welfare of our State, 
and that in your prayers and other devotions and in your 
mutual councils you remember and consider the problem of 
the condition of religion in the rural communities. There 
are towns where no church bell sends forth its solemn call 
from January to January ; there are villages where children 
grow to manhood unchristened ; there are communities 
where the dead are laid away without the benison of the 
name of Christ, and where marriages are solemnized only by 
justices of the peace. This is a matter worthy of your 
thoughtful consideration, citizens of New Hampshire. It 
does not augur well for the future. — Fast Day Proclamation, 
1899. 

Russell's seventh millennium. 

According to God's plan as revealed in his Word, he has 
purposed to permit sin to misrule the world for six thousand 
years, and then in the seventh millennium to restore all 
things and to extirpate evil. . . . Hence, as the six thousand 
years of the reign of evil begin to draw to a close, God has 
permitted circumstances to favor discoveries (etc.) useful to 
the blessing and uplifting of mankind during the millennial 
age.— C. T. Russell. 

Russell's coming of the kingdom. 
All the prophets declare that the race is to be restored to 
perfection, and have dominion over the earth as Adam had. 



MILLENNIUM. 291 

Picture the glory of the perfect earth. Not a stain of sin 
mars society. Not a bitter thought, not an unkind look or 
word. Sickness shall be no more ; not an ache nor any evi- 
dence of decay. Perfect humanity will be of surpassing 
loveliness. The inward purity will glorify every counte- 
nance. Bereaved ones will have their tears wiped away 
when they realize the resurrection work complete. — C. T. 
Russell. 

RUSSELL SEES PARADISE REGAINED. 

The earth, which was " made to be inhabited " by such 
beings, is to be a fit abode for man as represented in the Eden 
paradise before sin. Paradise shall be restored. The earth 
shall no more bring forth thorns, etc. . . . The lower animal 
creation will be willing, obedient servants, and nature 
with its pleasing variety will call to man to seek and know 
the glory and power and love of God. God's light shall 
dispel all the darkness, and the whole earth shall be filled 
with his glory. — C. T. Russell, Millennial Daivn. (Condensed 
from pp. 69, 163, 188.) 

RYAN LONGS FOR THE MILLENNIUM. 

O, may that day soon come when " He shall draw all 
things to himself," and the Jew and the Gentile and the 
Catholic and the Protestant and the converted agnostic 
will kneel together in the great universal Church at the 
foot of the cross ! — Archbishop Ryan, The Catholic Times, De- 
cember 15, 1894. 

SALTER'S SUMMITLESS SUMMITS. 

Humanity is like people climbing some mountain height — 
they think that they have gone a considerable way, and lo ! 
the summit is far beyond. We are always reaching beyond 
anything that we have attained, and it may be that the 
heavens will witness our race, when the term of its tenancy 
on earth is reached, still stretching out its hands to what is 
beyond. Perhaps, after all, we are children of Infinity, 
never content and never meant to be content. — W. M. Salter, 
Ethical Address. 



292 FAITHS OF FAMO US MEN. 

Savonarola's world out of joint. 

I see the whole vvoiid in confusion ; every virtue and every 
noble habit gone. There is no shining light. None is 
ashamed of his vices. He is happy who lives by rapine and 
feeds on the blood of another, who robs widows and his own 
infant children, and drives the poor to ruin. That soul is 
deemed refined and rare who gains the most by fraud and 
force, who scorns heaven and Christ, and whose constant 
thoughts are bent on others' destruction. — Villari, L, p. 15. 

SCHOPENHAUER THEISM'S OPTIMISM. 

Theism looks upon the material world as absolutely real, 
and regards life as a pleasant gift bestowed upon us. On the 
other hand, the fundamental characteristics of the Brahman 
and Buddhist religion are idealism and pessimism. — Arthur 
Schopenhauer, Religion and Other Essays, p. 114. 

SEEBOHM OLDOLOGY AND NEWOLOGY. 

In all ages, more or less, there is a new school of thought 
rising under the eyes of an older school of thought. And 
probably in all ages the men of the old school regard with 
some little anxiety the ways of the men of the new school. 
— F. Seebohm. 

SHAFTESBURY EVANGELIZATION OF GLOBE. 

During the latter part of these (eighteen) centuries, it has 
been in the power of those who hold the truth — having means, 
. . . knowledge . . . and opportunity enough — to evangelize 
the globe fifty times over. 

SMITH (gOLDWIN) CHRISTIANITY'S UNIVERSALITY. 

Of the four religions . . . styled universal, Christianity 
alone is universal in fact. It alone preaches its gospel to the 
whole world. . . . Moral civilization and sustained progress 
have been thus far limited to Christendom. So have distinct 
and effective ideas of human brotherhood, which implies a 
common fraternity, and of the service of humanity. . . . 
They seem to be closely connected with the Christian idea 



MILLENNIUM. 293 

of the Church, with its struggle for the emancipation of the 
world from the powers of evil and with its hope of final vic- 
tory. . . . Taking the lowest reasonable estimate of religious 
influence, what a void would the departure of religion and the 
closing of the churches leave in life! — Guesses at the Riddle of 
Existence, pp. 140, 142, 199, 200. 

SMITH (gOLDWIN) A TERRESTRIAL PARADISE. 

The estate of man on this earth may in course of time be 
vastly improved. So much seems to be promised by the 
recent achievements of science whose advance is in geometri- 
cal progression, each discovery giving birth to several more. 
Increase of health and extension of life by sanitary, dietetic 
and gymnastic improvement ; increase of wealth by inven- 
tion, and of leisure by the substitution of machinery for 
labor ; more equal distribution of wealth, with its comforts 
and refinements ; diffusion of knowledge ; political improve- 
ment ; elevation of the domestic and social sentiments ; uni- 
fication of mankind, and elimination of war through as- 
cendency of reason over passion ; all these things may be 
carried to an indefinite extent, and may produce what in 
comparison with the present estate of man would be a ter- 
restrial paradise. — Ihid., pp. 131, 132. 

SPEER's PRONUNCIAMENTO AND PROPHECY. 

Every day is the best day, and the next will be better. — 
Robert E, Speer, The Norihfield Year Booh. 

STEPHEN (lESLIE) FREETHINKS PESSIMISTICALLY. 

Our sweetest songs are those which tell of saddest thought. 
. . . We cannot banish melancholy from the world. . . . 
There is a deep sadness in the world. Turn and twist the 
thought as you may, there is no escape. Optimism would 
be soothing, if it were possible ; in fact, it is impossible, and 
therefore a constant mockery. . . . Ages have passed, and 
faith has grown dim, and the prophecies and revelations 
have had to be twisted and spiritualized, and have slowly 
sank into enigmas to exercise the fertile ingenuity of learned 



294 FAITHS OF FAMOUS MEN. 

folly. . . . After some millions of years the earth like its 
satellite must become a wandering graveyard, and men and 
their dreams will in that case vanish together. . . . This is 
not a very sublime prospect. . . . The future is shrouded in 
impenetrable darkness. . . . Let us trust that somehow or 
other the great world will blunder in its own clumsy fashion 
into some tolerable order, . . . that people will be able to get 
on somehow or other. — Leslie Stephen, An Agnostic's Apology 
and Other Essays, pp. 36, 80, 83, 340, 369, 378. 

STORRS WOMAN AS A BAROMETER. 

It is a fact significant for the past, prophetic for the future, 
that even as Dante measured his successive ascents in para- 
dise, not by immediate consciousness of movement, but by 
seeing an ever lovelier beauty in the face of Beatrice, so the 
race now counts the gradual steps of its spiritual progress out 
of the ancient heavy glooms toward the glory of the Christian 
millennium, not by mechanisms, not by cities, but by the 
ever new grace and force exhibited by woman, who was for 
ages either the decorated toy of man or his despised and 
abject drudge. — Richard Salter Storrs. 

STRONG THE NEW ERA. (SELECTED.) 

We are entering on a new era, of which the twentieth cen- 
tury will be the beginning, and for which the nineteenth has 
been a preparation. Science is daily making easier the con- 
quest of space ; and the victories of electricity are only well 
begun. The isolation of any people will become impossible, 
and then will the world's barbarism disappear. ... It is 
evidence of a narrow and thoughtless mind to imagine that 
the existing condition of things is final. No one will im- 
agine that man has already attained the highest development 
of which he is capable. . . . Science is destined to make 
great progress during the next century, and therefore to work 
additional changes in civilization. This new evangel of sci- 
ence means new blessings to mankind, a new extension of 
the kingdom. The church ought to leap for joy that in mod- 
ern times God has raised up these new prophets of his truth. 



MILLENNIUM. 295 

. . . This modern revelation of his will means a mighty 
hastening of the da}^ when his will is to be done on earth as 
it is in heaven. — Josiah Strong, The New Era^ pp. 1-17. 

STRONG GOD IS IN A HURRY. 

Speaking of the anti-slavery reform, Theodore Parker once 
said : " The trouble is that I am in a hurry and God is not." 
I think that he was precisely wrong. God is in a hurry and 
his people are not. If there is any reason why sin and sor- 
row should ever cease, it is a reason why they should cease 
as soon as possible. If there is any reason why the kingdom 
should ever come, there is the same reason why its coming 
should be hastened. If God were willing to have a single 
pang of needless woe in the world, he would not be an abso- 
lutely benevolent being. Hence, speaking after the manner 
of men, God is in a hurry ; he is infinitely urgent ; he is say- 
ing to his people, " Come up to the help of the Lord against 
the mighty." — Josiah Strong, The Twentieth Century City, 
p. 180. 

STRONG THE DESTINY OF THE RACE. 

Revelation teaches that final earthly society is to be per- 
fect — free from all taint of evil. We are apt to understand 
Rev. XXI. and XXII. as a description of heaven ; and so 
they are, but it is heaven on earth, the New Jerusalem come 
down to the new earth. It is a glorious vision of the king- 
dom of God fully come. Then will be realized a blessed 
unity more glorious than that which binds the suns and sys- 
tems of countless constellations into one harmonious whole. 
Then will come the glad consummation for which the ages 
have waited, which prophets have foreseen and poets sung, 
for which the good have longed and labored and martyrs 
bled, for which nature has served and the whole creation 
groaned. — Josiah Strong, The New Era, pp. 20, 40. 

swing's EMPIRE OF THE FUTURE. 

The earth is advancing toward a government swayed by a 
mental aristocracy ; sword and spear shall rest ; wicked am- 



296 FAITHS OF FAMOUS MEN. 

bitions fail; and the gentle empire of reason and affection 
shall be the final country of mankind. — Truths for To-Day . 

TALMAGE SOMEWHAT ADVENTISTIC. 

If Christ comes to reign on earth personally, as millions 
of good people anticipate, I think that he will set up his 
throne somewhere between the Alleghanies and the Rocky 
Mountains, and that he will walk the streets of our great 
American cities. Would that the heavens might open to-day 
and our Lord descend to take possession of this continent. 
How we would rush out of our churches to greet him, and by 
clanging bells and thundering cannonade announce his 
arrival ! — Sermon, Luke, IX., 55, January 25, 1880. See 
The Christian Herald. ... If iniquity makes the same ad- 
vancement in the next one hundred years that it has in the 
past one hundred years, the last moral and religious influ- 
ence will have perished from our cities. — Quoted by Peters in 
the The Theocratic Kingdom, III., 157. 

TALMAGE LIKEWISE OPTIMISTIC. 

I am an optimist. I do not believe that everything is going 
to destruction. . . . Everything is going on to redemption 
through our glorious Christianity which is yet to reconstruct 
all nations. . . . When the last swamp shall be reclaimed, 
the last jungle cleared, the last American desert Edenized, 
and from sea to sea the continent shall be occupied by more 
than 1200,000,000 souls, may it be found that moral and re- 
ligious influences were multiplied more rapidly than the 
population. — See Live Coals. . . . The way to the Millennium 
is through the fit and full education of woman. Social, po- 
litical and religious progress is conditioned upon her ad- 
vancement. — Quoted by The Wittenberger, November, 1873. 

TALMAGE THROUGH AN *' ADVENT's " GLASSES. 

Spurgeon, Talmage and others ... in one place utter the 
most emphatic premillenarian views, . . . and then weaken 
the same in other places by indecisive, hesitating, or s^^irit- 
ualistic utterances, showing that a clear uniform system of 



MILLENNIUM. 297 

eschatology is lacking. — Peters, The Theocratic Kingdom^ Vol. 
III., p. 242. 

TENNYSON THE WORLD's FUTURE. 

For I looked into the future far as human eye can see, 
Saw the vision of the world and all the glory that will be. 

Ring out the thousand wars of old, Ring in the thousand years of peace. 

Not in vain the distance beacons. Forward, forward let us range ; 
Let the great world spin forever down the ringing grooves of change. 
Through the shadow of the globe we sweep into the younger day ; 
Better fifty years of Europe than a cycle of Cathay. 

Yet I doubt not through the ages one increasing purpose runs, 
And the thoughts of men are widened with the setting of the suns. 

Till the war-drum throbbed no longer, and the battle-flags were furled 
In the parliament of man, the federation of the world. 
There the common sense of most shall hold a fretful realm in awe. 
And the kindly earth shall slumber, lapt in universal law. 

One far off divine event, to which the whole creation moves. 
THOMAS THIS YOUTHFUL UNIVERSE. 

When thousands of years have come and gone, this great 
earth will be here, the lake will murmur and the moon will 
shine, the oceans will sway and beat upon the shores, and 
the seasons will come and go ; and when the marble crumbles 
above our graves, other millions will walk these streets, and 
laugh and sing, and work and worship. And when millions 
of years have passed, the universe will still be young, and 
suns will shine, and life be fresh and sweet as now ; reason 
will be true, and love be dear, and friendships precious, and 
hope will sing of joys to be. — H. W. Thomas, Chicago, The 
People's Pulpit, p. 38. 

THOMPSON THE CHURCH's FUTURE. 

Our canon closes with the vision of its (the kingdom's) 
coming down from heaven to earth to permeate and pervade 
all families, fellowships and nations with its divine principles. 
. . . The true idea of the Church, as the gathering of all under 
one Head, is gaining attention. . . . Christian unity is not 
coming through the discovery that any of our religious bodies 



298 FAITHS OF FAMOUS MEN. 

is to be Moses's rod with a divine right to swallow all the rest, 
as being the rods of mere magicians. . . . The future will see 
the Patricentric,the Christocentric and the Pneumaticocentric 
elements blended and reconciled in a Trinitarian church life, 
in which truth, grace and unction will each obtain full and 
rightful recognition. — Robert Ellis Thompson, Philadelphia, 
— De Civitate Dei. The Divine Order of Human Society, pp. 8, 
211, 217, 234. 

TOLSTOI SEES THE KINGDOM COME. 

The doctrine of Jesus will bring to earth the kingdom of 
God, which men in all ages have desired earnestly and sought 
for continually all their days, — the reign of peace foretold 
by all the prophets, 

TUCKER THE CHURCH 's CENTURY RUN. 

I am, upon the whole, optimistic in regard to the entrance 
of Christianity upon its twentieth century. It has incor- 
porated far more intellectual strength during the present 
century than it has thrown off. It has a larger proportion 
of young men at its command than at any previous time. — 
W. J. Tucker, President of Dartmouth College. (1898.) 

VANOOSTERZEE THE PERILOUS TIMES. 

It is commonly supposed that in the proportion in which 
the principles of humanitarianism, culture, free thought, etc., 
are more widely diffused, the world will become ever in- 
creasingly wiser, better and happier. . . . But we have to 
expect, on the other hand, a time of carelessness, hardness 
and carnal security like that which preceded the destruction 
of the ancient world. . . . These are the perilous times in 
the last days, of which Paul speaks ; ... all which, in the 
Apocalypse, is prophesied of the great apostasy of the last 
period of the world. — Lange, Commentary on Luke, p. 269. 

Virgil's coming child-worshipers. 

(Says Peters, "The Theocratic Kingdom," III., p. 545.) 
The simple faith of the heathen Virgil condemns the belief 
of some professed believers, when he speaks of " the God-like 



MILLENNIUM. 299 

Child " that shall rule a reconciled world, and of " the golden 
race " that shall arise, uttering the prayer : " Begin to assume, 
I pray, your sovereign honor, majestic Child. See the world 
nodding with its ponderous vaults and lands and planes of 
sea — See how all things exult in the age to come !" 

WATSON (*' MACLAREN ") IS OPTIMISTIC. 

When He is recognized as the universal Father, and the 
outcasts of humanity as His prodigal children, every effort 
of love will be stimulated, and the kingdom of God will 
advance by leaps and bounds. As this sublime truth is 
believed, national animosities, social divisions, religious 
hatreds and inhuman doctrines will disappear. No class will 
regard itself as favored ; no class will feel itself rejected ; for 
all men everywhere will be embraced in the mission of Jesus 
and the love of the Father. . . . When the kingdom comes 
in its greatness, it will fulfill every religion and destroy none, 
clearing away the imperfect, and opening up reaches of good- 
ness not yet imagined, till it has gathered into its bosom 
whatsoever things are true, etc. ... It standeth on the earth 
as the city of God with its gates open by night and by day, 
into which entereth nothing that defileth, but into which is 
brought the glory and power of the nations. — The Mind of the 
Master, pp. 245, 270. 

WHITTIER's world not wholly LOST. 

Not wholly lost, O Father, is this evil world of ours ; 
Upward through its blood and ashes spring afresh the Eden flowers ; 
From its smoking hell of battle, Love and Pity send their prayer, 
And still thy white-winged angels hover dimly in the air. 

WHITTIER PAINTS THE GOLDEN AGE. 

A glory shines before me 
Of what mankind shall be ; 
Pure, generous, brave and free ; 
A dream of man and woman 
Diviner but still human, 
Solving the riddle old, 
Shaping the age of gold. 



300 



FAITHS OF FAMOUS MEN, 



WILCOX (eLLA wheeler) EXCELSIOR. 

The times are not degenerate. Man's faith 
Mounts higher than of old. . . . 
Religion now means something high and broad, 
And man stood never half so near to God. 

WILLARD (FRANCES) GOLDEN INSCRIPTION. 

Miss Willard requested Miss Gordon to bear to Lady 
Henry Somerset a picture : Hoffman's " Christ," but to have 
engraved on it this : 



Only the Golden Rule of Christ 
Can bring the Golden Age of Man. 



INTERMEDIATE STATE. 30 1 



PART VII. 
INTERMEDIATE STATE. 



ABBOTT WANTS NO PRISON-HOUSE. 

It is a common notion that the dead enter the future life 
half-clothed, half-prepared; that they remain in their prison- 
house waiting for the time when the final judgment shall be 
made known. I do not think that this is Scriptural teach- 
ing. . . . The New Testament repudiates this idea of an 
intermediate state clearly and distinctly. The heaven of the 
Bible is always in the present tense. The music has begun. 
After death the judgment; not a long, dreary, intermediate 
sleep. Those who have gone have not gone down into the 
grave to wait there ; nor are they in a prison-house, waiting 
there. ... I behold a great multitude which no man can 
number, not huddled together in some dreary prison-house, 
waiting for the hour of release and redemption, but standing 
before the throne. — Lyman Abbott, in Funeral Sermon from 
text : Heb. IX., 27. Wheeler's Pulpit and Grave, 213-215. 

ALGER VERSUS LIMBO OF BAUMGARTEN ET AL. 

Souls (according to Baumgarten et al.) as fast as they leave 
the body are gathered into some intermediate state, a starless 
grave-world, a ghostly limbo. When the present cycle of 
things is completed, when the clock of time runs down, the 
gate of this long-barred receptacle of the deceased will be 
struck open and its pale prisoners in accumulated host will 
issue forth and enter on the immortal inheritance reserved to 
them. In the sable land of Hades all departed generations 
are bivouacking in one vast army. On the resurrection 
morning, striking their shadowy tents, they will scale the 
walls of the abyss, and, reinvested with their bodies, either 



302 FAITHS OF FAiMO US MEN. 

plant their banners on the summits of the earth in perma- 
nent encampment, or storm the battlements of the sky and 
colonize heaven with flesh and blood ! . . . We may assume 
that Paul believed that there would be vouchsafed to the 
faithful Christian during his transient abode in the under 
world a more intimate and blessed spiritual fellowship with 
the Master than he could experience while in the flesh. — W. 
R. Alger, A Critical History of the Doctrine of the Future Life, 
pp. 60, 290. 

Augustine's hidden receptacles. 

The time between death and final resurrection holds the 
souls in hidden receptacles, according as each soul is meet 
for rest or punishment, (a.d, 298.) 

BIRCH mystery A GOOD NAME FOR IT. 

All that we know of this subject is derived entirely from 
revelation. The Scriptures call it a mystery. I claim that 
in what they say about it there is nothing to warrant more 
than the name " middle state," if even that, in describing the 
interval, etc. ; nothing to warrant the unpsychological, un- 
ethical, contra-confessional and unscriptural doctrine of the 
middle state (sometimes) set forth. ... It is not safe to dog- 
matize on the details of our future. I think that I j^ut it rightly 
when I say that, in ourselves, as we grapple with the prob- 
lem of the middle state, we are infants crying, etc. (as per 

Tennyson :) 

An infant crying in the night, 
And with no language but a cry. 

BRIGGS'S PROGRESSIVE SANCTIFICATION. 

I find in the Bible the doctrine of conscious higher life 
with Christ and the multitude of the departed of all ages 
(Inaugural Address). The intermediate state is, for all 
believers without exception, a state for their sanctification. 
They are trained in the school of Christ and are prepared for 
the Christian perfection which they must attain ere the judg- 
ment day. Believers who enter the middle state, enter guilt- 
less; they are pardoned and justified, and nothing will be 



INTERMEDIATE STATE. 303 

able to separate them from Christ's love. They are also de- 
livered from all temptations. They are encircled with influ- 
ences for good such as they have never enjoyed before. The 
middle state must, from the very nature of the case, be a 
school of sanctification, a heavenly university, the aim of 
whose training is Christlikeness and glorification at the 
second advent. Those who passed a few years in this 
world, and then went into the middle state and have been 
there for centuries, have not passed beyond the need of 
Christ's mediation. The interval between death and the 
judgment has its lessons and its training for them as well as 
for us. All believers enter his school and are trained in the 
mysteries of the kingdom. It is improbable that Augustine, 
Calvin and Luther will be found in the same class-room as 
the redeemed negro slave or the babe that has entered heaven 
to-day. The fathers and doctors of the Church will be the 
teachers of the dead as they taught the living. (Appendix 
to Inaugural Address.) 

brown's state of penal evil. 

The fact of the resurrection proves that with man, at least, 
the state of a disembodied spirit is a state of unnatural vio- 
lence, and that the resurrection of the body is an essential 
step to the highest perfection of which he is susceptible. . . . 
The separation of the body from the soul is not in itself 
desirable. It is a penal evil. — John Brown, D.D., The Dead 
in Christ, p. 41. 

BRYANT FINDS THEIR HAUNTS HERE. 

They watch, and they wait, and they linger around, 
Till the day when their bodies shall leave the ground. 

— William Cullen Bryant. 

CALVIN's STATION BEYOND DARTS. 

Although those who have been freed from the mortal body 
do no longer contend with the lusts of the flesh, and are, as 
the expression is, beyond the reach of a single dart, yet 
there will be no absurdity in speaking of them as in the way 
of advancement, inasmuch, as they have not yet reached the 



304 FAITHS OF FAMOUS MEN. 

point at which the}^ aspire, they do not enjoy the felicity and 
glory which they have hoped for, and, in fine, the day has 
not yet shone which is to discover the treasures which lie 
hid in hope. 

CALVIN THE DELAYED CROWN. 

Since the Scripture enjoins us to look with expectation to 
Christ's advent, and delays the crown of glory to that period, 
let us be content with the limits divinely prescribed to us — 
viz., that the souls of the righteous, after their warfare is 
ended, obtain blessed rest, where in joy they wait the frui- 
tion of promised glory, and that thus the final result is sus- 
pended till Christ the Redeemer appear. — Institutes, P. III., 
Ch. 25, s. 6. 

CAMPBELL REFRESHED IN ABRAHAM'S BOSOM. 

The abode of the righteous between death and the resur- 
rection, called Paradise or Abraham's Bosom, is not the 
highest heavens, but it is a very happy place, one of the 
lower apartments or mansions of heaven ; a place of purifi- 
cation and improvement, of rest and refreshment. Into this 
middle state and blessed place as they are carried by the 
holy angels, so afterward at the resurrection, after judgment, 
they are led into the beatific vision by Jesus Christ himself, 
where they shall see him fully as he is. The righteous in 
their happy middle state do improve in holiness and make 
advances in perfection. — Archibald Campbell, Doctrines of a 
Middle State, p. 44. 

CHAMBERS THE MIDWAY EXISTENCE. 

The term " Hades " is used to denote the place or condi- 
tion into which every person enters at the moment of death, 
in an unclothed or disembodied state. From the fact of the 
latter's being a midway existence between the present earth- 
life and the future heaven-life, it has come to be called by us 
"the intermediate life." — Rev. Arthur Chambers. 

CLARK WHERE ARE THE APOSTLES ? 

He is coming again, in the clouds with pomp and glory. 
But is there not a coming to each of his redeemed ones to 



INTERMEDIA TE ST A TE. 30 5 

take them to himself? To comfort his disciples Jesus said, 
" I will come again and receive you unto myself." Did he 
mean after two thousand years, more or less ? Nothing but 
urgent necessity can justify our making this and other such 
passages refer to our Savior's public coming in glory. If 
they do, we must conclude that the little company in that 
upper room have never yet been where Jesus is, but are still 
abiding in some intermediate state. — ^Rev. Walter H. Clark. 

COOK — England's four places. 

How much can orthodoxy grant to those who hold the 
doctrine of the intermediate state ? In the debate in Eng- 
land with Canon Farrar it has been granted by standard 
English authorities that there may be four places in the uni- 
verse to which souls may go — Tartarus and Gehenna on the 
left, Paradise and Heaven on the right. But between these 
two pairs of places there is a great gulf fixed. — Occident^ 
p. 61. 

COOK — England's idea of a vestibule. 

Anglican orthodoxy concedes that it may be that some 
souls are so imperfect at death that they need a prolonged 
preparation for heaven. Their destiny is fixed by their pre- 
dominant choice at death, nevertheless they are not ready 
for the highest mansions in their Father's house ; and it is 
therefore possible that in Paradise, considered as the vestibule 
of heaven, they may be kept under education to the last 
great day. — Ihid.^ p. 61. 

CRAIK (mRS.) THE SLEEP OF THE SOUL. 

O, for a soul-sleep, long and deep and still ! 

To lie down quiet after the weary day, 

Dropping all pleasant flowers from the numbed hands, 

Bidding good-night to all companions dear, 

Drawing the curtains on this darkened world, 

Closing the eyes, and, with a patient sigh, 

Murmuring ''Our Father" — fall on sleep till dawn ! 

— Dinah M. Mulock Craik. 
20 



306 FAITHS OF FAMOUS MEN. 

craven's divided hades B.C. 

(Says Dr. G. H. N. Peters in The Theocratic Kingdom, II., 
p. 403.) We direct attention to Dr. Craven's " Excursus on 
Hades " in Lange's Commentary on the Book of Revelation, pp. 
364-378. Much that he says is confirmatory of our view. 
He makes Hades an intermediate place in the unseen world, 
distinct from heaven and hell, having, before the resurrec- 
tion of Jesus, two compartments, one of comfort and the 
other of miser}^, one for the pious and the other for the 
wicked; but after the resurrection of Jesus, the righteous, 
being delivered from Hades, are taken to heaven. 

dorner's paradise not hades. 

Paradise is certainly not Hades. . . . There will be for 
them (believers) no idle waiting for the judgment, but a pro- 
gressing in knowledge, blessedness, and holiness, in commu- 
nion with Christ -and the heavenly company. . . . There is a 
progression of believers in the intermediate state ; . . . the 
resurrection consummates the personality of believers, — The 
Future State, pp. 92, 108, 109, translated by Newman Smyth. 

DORNER PERFECTION AT RESURRECTION. 

It would be a mistake to conclude that perfect, completed 
blessedness and spiritual consummation begin for believers 
immediately after death. Paradise is a mona (mansion) for 
the blessed dead, and not the heaven which denotes the place 
or state of the perfected blessed. The good work begun is 
not completed on the day of death, but on the day of Jesus 
Clirist. The departed righteous are not entirely perfected 
before the resurrection. Intercourse with the ungodly, to 
which they were subject on earth, ceases after death. They 
suffer nothing more from them, not even temptation. For 
believers there is no more punishment, but a growth. 

EPHRAEM THE HOLY GHOST'S NURSLINGS. 

Our God, to thee sweet praises rise 

From youthful lips in Paradise ; 
From boys fair robed in spotless white 

And nourished in the courts of light. 



INTERMED I A TE ST A TE. 3 O/ 

In arbors they, Avhere soft and low 

The blessed streams of life do flow; 
And Gabriel, a shepherd strong, 

Doth gently guide their flocks along. 
There honors higher and more fair 

Than those of saints and virgins are ; 
God's sons are they on that far coast, 
And nurslings of the Holy Ghost. 
— Ephraem the Syrian. See G. L. Prentiss's article, Presbyterian Review, 
IV., p. 569. 

FISHER HISTORY OF THE DOCTRINE. 

The church from the beginning had believed in an inter- 
mediate state. The fathers of the first century held that 
Christ, after his death, descended into Hades, There he 
prosecuted his work in opposition to Satan. This was a clear 
and accepted tenet — based, as was supposed, on I, Peter, 
5-7, and Ephesians, IV., 7-11 — that in the interval between 
his crucifixion and resurrection, Jesus preached to a portion 
of the inhabitants of Hades or the Underworld, the abode of 
departed souls. There he delivered the pious dead of the 
Old Testament, whom he transported to Paradise. . . . The 
Protestant theologians carried their opposition to purgatory 
so far as to obliterate the whole doctrine of the intermediate 
state. — G. P. Fisher, Discussions in History and Theology, pp. 
416, 420. 

GLADSTONE THE UNDERWORLD OF THE OLD TESTAMENT. 

The Mosaic narrative itself gives us glimpses of the under- 
world ; for in various passages, when our authorized text 
speaks of passing into the grave, this is not the mere earthly 
grave, but Sheol, the insatiable, the undiscriminating recep- 
tacle of the dead. — The North American Review, February, 
1893. 

HALL (eDWIN) A BORROWED PURGATORY. 

That day the soul of the thief was with Him in paradise ; 
and " paradise " means heaven : 2 Cor., 12, 2-4 : " Caught up 
into the third heaven," "Caught up into paradise;" also 
Rev., 2, 7 : " The tree of life which is in the midst of the 
paradise of God." The passage yields no support to the no- 



3o8 FAITHS OF FAMOUS MEN. 

tion of an intermediate place. . . . The notion of such an in- 
termediate state, neither on earth nor in heaven, seems to be 
clearly against the teachings of the Word. So is the Roman 
purgatory, which appears to have been borrowed from hea- 
thenism; see Eneid, VI., 737 ff. . . . — Hall's Digest, p. 200. 

HALL (jOHN) THE PROTESTANT POSITION. 

The faith of Protestant Christians is that the bodies of the 
dead go into the dust, and their souls into happiness or mis- 
ery, until the resurrection. That state into which they go is 
one of conscious life, and not of sleep, . . . but is not one of 
probation or purification. . . . Efforts toward gaining the 
Divine favor are not possible to the departed ; nor are pe- 
titions in their behalf of any avail ; nor is any weight to be 
attached to the fact that early in the history of the church 
they began to be offered. Many errors and superstitions be- 
gan early. The ground of distinction and distribution is the 
relation to Jesus Christ. They who fall asleep in Him go to 
be with Him. They w4io are not in Christ are never to be 
with Him. — Sermon, What Shall the End Be? 

HICKES THE LESS PERFECT STATE. 

Those who call the state into which the righteous enter 
" heaven " may continue to do so, provided they mean by 
" heaven " a state which is less perfect than that w^hich awaits 
them after the coming of Christ. — Bishop Hickes, Doctrines 
of a Middle State, p. 14. 

HODGE (a. a.) UNATTAINED PERFECTION. 

The souls of the blessed, during the interval betw^een their 
death and resurrection, have not attained to the perfection 
of either the glory or blessedness which is designed for them 
in Christ. (" Outlines,^'' ]). 437.) The Scriptures point the 
faith and hope of believers forward not to the hour of death, 
but to that of the resurrection, as the crisis of our complete 
redemption. (" Popular Lectures,^^ p. 435.) The prevalent 
religious faith of our day which lays emphasis upon the sal- 
vation of our soul being completed immediately after death 



INTERMEDIATE STATE. 309 

is defective. — A. A. Hodge's Introduction to Cremer's Beyond 
the Grave. 

HODGE (a. a.) WAITING IN THE VESTIBULE. 

(Condensed.) The word " heaven " in the Old Testament 
is never used to express the place into which believers were 
introduced at death, but all men, good and bad alike, go to 
Sheol. Sheol and Hades throughout both Testaments have 
one meaning : the ghost-world, in which the spirits of all are 
gathered before the resurrection. But in view of the atone- 
ment, Sheol or Hades was to believers the vestibule of 
heaven. — ^^ Popular Lectures,^^ pp. 428, 429. 

HODGE (a. a.) saints' GHOST-LIFE IN HADES. 

The ghost-life is incomplete and a consequence of sin. As 
long as it lasts, believers continue under the power of death. 
. . . The body is necessary to the complete experience of sal- 
vation. . . . Believers must have come short in much of the 
measure of blessedness realized in what we call the interme- 
diate state. The entrance of Christ into the abodes of the 
blessed dead must have revolutionized them. Believers, 
during the residence of their souls in Hades, remain under 
the power of death ; the disembodied state is so far a conse- 
quence of sin, and a condition of incompletely realized re- 
demption. — A. A. Hodge's Introduction to Cremer's Beyond 
the Grave. 

HODGE (C.) VERSUS AN UNDERGROUND PRISON. 

Nothing can be more utterly inconsistent with the nature 
of the gospel than the idea that the fire of divine life, as it 
glows in the hearts of God's elect, is at death to be quenched 
in the ^ damp darkness of an underground prison until the 
resurrection. That Paul should have desired death in order 
that he should be thrust into a dungeon, no man can believe. 

HODGE (C.) IT IS A PATRISTIC NOTION. 

It would seem impossible that any who do not rest their 
faith on the fathers more than on the Bible should deny that 



3 1 FAITHS OF FAMO US MEN, 

the souls of believers do not at death immediately pass into 
heaven. The fathers made a distinction between paradise and 
heaven which is not fomid in the Scriptures. Some of them 
located it, etc. . , . These are mere fancies. Whether para- 
dise and heaven are the same is a mere dispute about words. 
It would not accord with Scripture usage to say that believers 
are in paradise ; but the Apostle does say (Ephesians, II., 6), 
that they are now in heaven. Whether any, in obedience to 
patristic usage, choose to call paradise a department of Hades 
is a matter of no concern. All that the dying believer needs 
to know is that he goes to be with Christ. That, to him, is 
heaven. — Systematic Theology^ III., 727. 

lampe's advance toward fulness. 

The whole Christian world agrees (as to the middle state) 
that there will be a progressive enlargement of the powers 
of our being, a growing acknowledgment of God and Christ, 
and a continual advancement toward a fulness of life in all 
its experiences. — Argument (in the Briggs Trial). 

LUTHER NOT HEAVEN ITSELF, BUT 

Abraham's bosom is the promise and assurance of salva- 
tion, and the expectation of Jesus Christ ; not heaven itself, 
but the expectation of heaven. — Table Talk^ Ch. XXIX., On 
God's Word, 

MACDONALD WANTS NO MIDDLE GAP. 

I came from God and I am going back to God, and I 
won't have any gaps of death in the middle of my life. — 
George MacDonald. 

m'cOOK POST-MORTEM PROGRESS. 

As to a progressive transformation in glory and possibly in 
happiness and growth of believers after death, there can be 
no dispute.— J. J. M'Cook, Argument (in the Briggs Trial). 

m'cULLOCH's halfway SANATORIUM. 

The majority of those who die in the Lord are imperfect, 
ignorant and feeblco . . . Paradise is an intermediate resting- 



INTERMEDIA TE ST A TE. 3 I I 

place where the soul becomes unfolded, invigorated and in- 
structed. . . . There, under genial and sanative influences, it 
repairs its losses and injuries, recovers its balance and tone, 
becomes thoroughly developed and fully prepared for an- 
other and still higher state of being. — Rev. J. W. M'Culloch. 
(See The Dead in Christ.) 

MORRIS INCOMPLETENESS UNTIL JUDGMENT. 

That this intermediate condition is one of a comparative 
incompleteness is obvious, for the judgment is the comple- 
tion of a process begun the instant that man passes into the 
eternal estate. — E. D. Morris, Is There Salvation After Death? 
pp. 11, 66. 

MUNGER WANTS NO GHOSTLY REALM. 

Here is where the comfort of Christ's revelation centers : 
it does not leave death a horrible uncertainty, a plunge into 
darkness, an entrance into some ghostly realm of torpid 
waiting existence. It is from first to last a matter of life, 
life enlarged and lifted up, fuller and freer. — T. T. Hunger, 
The Freedom of Faith, p. 288. 

nevin's interimistic incompletion. 

The soul during the intermediate state cannot possibly 
constitute a complete man. . . . We should conceive of its 
relation to the body as still in force — not absolutely destroyed, 
but only suspended. The whole condition is interimistic 
and by no possibility of conception capable of being thought 
of as complete and final. — Mystical Presence, p. 171. 

Patterson's incompleted perfection. 

(As to " the disembodied spirits of the redeemed.") On 
this subject it should be remarked that their happiness is 
perfect but not complete, between the death and resurrection 
of their bodies. The re-entrance of soul and body united 
into the everlasting joy of the Lord shall consummate and 
make complete the perfect happiness which begins to be ex- 
perienced at death. — R. M. Patterson, Paradise, pp. 174, 175. 



3 1 2 FAITHS OF FAMO US MEN. 

PETERS THE SCRIPTURE OVERLEAPS IT. 

The entire tenor of the Scripture is an overleaping of the 
intermediate state, as if it were not worthy to be compared 
with the glory which is to be revealed at the coming of 
Christ.— G. N. H. Peters, The Theocratic Kingdom, II., 396. 

RIVES AMELIE CHANLER TROUBETZKOY. 

A little girl whom I know once asked her mother: 
" Mother, our Lord said to the thief, ' This day shalt thou be 
with me in paradise,' and then went down to hell for three 
days ! Now please explain how that was." 

SCHAFF THE MYSTERIOUS PERIOD. 

There is comparative silence of Scripture on the mysteri- 
ous period between death and the resurrection. 

SMYTH DISCIPLINE AFTER DEATH. 

All analogies of experience seem to compel us to believe 
that disciplinary processes of life must be continued after 
death, and, in the intermediate period suggested by some 
Scriptures, room would be found for the play of those forces 
whose working we observe in the present life. In Scriptural 
ground may lie, perhaps, the better doctrine of the inter- 
mediate life, and its processes of purification and perfecting, 
which it may remain for our Protestant theology more care- 
fully to discriminate and cultivate. — Newman Smyth. 

TALMAGE WHERE OUR DEAD ARE. 

Blessed is death ! for it prepares the way for a change of 
zones. Death is to the good the transference to superior 
weather. . . . Out of January into June. . . . Before this, I 
warrant, our departed ones have been introduced to all the 
celebrities of heaven. Some one has said to them, " Let me 
introduce you to Joshua, the man who by prayer stopped 
two worlds for several hours." Shall we pity our glorified 
kindred? No, they would better pity us. We are ship- 
wrecked on a raft in a hurricane, looking at them sailing on 



INTERMEDIA TE ST A TE, 3 1 3 

over the calm seas, under skies that never frowned with 
tempests. — Extract from Sermon. 

TAYLOR SAINTS IN PRIVATE RECEPTACLES. 

That was a plain secession from antiquity which was deter- 
mined by the council of Florence (i.e.) that " the souls of the 
pious, being purified, are immediately received into heaven 
and behold clearly the Triune God just as he is;" for, those 
who please may see it dogmatically resolved to the contrar^^ 
by Justin Martyr, Irenseus, Origen, and Chrysostom, of the 
Greek church. And for the Latin church, Tertullian, Am- 
brose, Bernard (et al.), are known to be of opinion that the 
souls of the saints are in private receptacles and in more 
outward courts, where they expect the resurrection of 
their bodies and the glorification of their souls ; and they 
all believe them to be happy, yet that they enjoy not the 
beatific vision before the resurrection. — Bishop Taylor, Lib- 
erty of Prophesying. 

Taylor's taste of the reward. 

Paradise is distinguished from the heaven of the blessed, 
being a receptacle of all holy souls ; made happy by being 
the repository for such spirits, who at the day of judgment 
shall go forth into eternal glory. In the state of separation, 
the spirits of good men have an ante-past or taste of their 
reward, but their great reward itself, their crown of righteous- 
ness, shall not be yet. — Jeremy Taylor, Works, pp. 553 ff. 

tertullian's partitioned hades. 

The souls of all men go to Hades until the resurrection ; 
the souls of the just being in that part of Hades called " the 
Bosom of Abraham " or " Paradise." (A.D. 200.) 

vanoosterzee's refreshing rest. 

Paradise, which is here (in Luke) spoken of as the destined 
place of the blessed, must be carefully distinguished from the 
third heaven (in 11. Corinthians, XII., 4), the dwelling-place 
of the perfected righteous. Paradise is, on the other hand, a 



3 1 4 FAITHS OF FAMO US MEN. 

place of incipient, although refreshing rest, in which the Jews 
conceived all the saints of the Old Testament as united in 
joy. — Lange, Commentary^ p. 256. 

WARREN PREFERS PAUL TO HOMER. 

Is it not time that our Christian theology, in its concep- 
tions of that waiting glory of which he (Paul) wrote so 
exultingly, should take Paul himself for its teacher, rather 
than Homer and Plato ? The loss which Christianity has 
suffered in consequence of this error cannot be measured. — 
I. P. Warren, The Parousia of Christ. 

WESLEY IN PARADISE RIPENING FOR HEAVEN. 

Can we reasonably doubt that those who are now in Para-- 
dise in Abraham's bosom, all those holy souls who have 
been discharged from the body from the beginning of the 
world unto this day, will be continually ripening for heaven, 
will be perpetually holier and happier till they are received 
into the kingdom prepared for them from the foundation of 
the world ?— Works of John Wesley, Chapter CXXVI. 

WESTMINSTER DIVINES NO MIDDLE PLACE. 

Besides these two places (heaven and hell) for souls sepa- 
rated from their bodies, the Scripture acknowledgeth none. 
— Confession of Faith, p. 161. 



BESURBECTIOK 3 1 5 



PART VIII. 



RESURRECTION. 

ANONYMOUS NATURE'S LESSON. 

The insect in its tomb-like bed, 
The grain that in a thousand grains revives, 
The trees that seem in wintry torpor dead. 
Yet each new year renewing their green lives, 
All teach without the added aid of faith 
That life still triumphs o'er apparent death. 

AQUINAS RAISES THE SAME PARTICLES. 

Aquinas taught that only those particles which enter 
into the composition of the body at death will enter into 
the resurrection body. This idea seems to have entered into 
the theology of the Romanists, as some at least of the church 
of Rome labor to remove the objection to this view. — Hodge, 
Systematic Theology, III., 776. 

ARNOLD (eDWIn) THE ETHEREAL BODY. 

The ethereal body, if there be such a garb, must be as real 
as the beef-fattened body of an East End butcher. The life 
amid which it will live and move must be equipped, enriched 
and diversified in a fashion corresponding with earthly 
habits, but to an extent far beyond the narrow vivacities of 
our present being. We need to abolish utterly the perilous 
mistake that anything anywhere is supernatural or shadowy 
or vague. — Sir Edwdn Arnold, Death and Afterward, pp. 27, 
28. 

ATHENAGORAS PRESERVES THE FLESH. 

. Is it necessary (asks Newman Smyth) to spend time in 
clearing the simplicity of the Biblical doctrine from the 



3 1 6 FAITHS OF FAMO US MEN. 

cumbersome additions of the traditional teaching of the 
resurrection of the flesh ? Athenagoras of old endeavored to 
show how mortal flesh can be preserved for immortal uses. 
— Old Faiths in New Light, pp. 367, 368. 

Augustine's infants rise as adults. 

As touching infants, I say that they shall not rise again 
with that littleness of body in which they died. The sud- 
den and strange power of God shall give them a stature of 
full growth.— The City of God, II., 351. 

BEECHER EVOLVES THE HIDDEN MAN. 

The body will never go to judgment. It will lie where it 
is, and return dust to dust. The life that the inward spirit 
has lived will stand before God. We shall not have a mate- 
rial body, but ... an equivalent. There is to be " a spir- 
itual body," though Paul does not define w^hat that is. We 
are to carry away our personal identity. All the purified and 
upper man we carry with us into the upper life. The bodily 
appetites and passions cease when the body which they 
serve dissolves. When a man rises to another sphere where 
matter ceases, why does he need to carry the instruments by 
which matter was served ? It is enough to know that the 
body which shall be shall conserve and glorify the forces and 
the individuality and the form of the body that now is. 
Cultivate the hidden man of the heart. Let him shine out 
through the flesh into glorious deeds which shall live long 
after the worm shall have seized the old man which is cor- 
rupt. Then you shall have a Christly body on which death 
shall have no power. — Henry Ward Beecher, Sermons, " The 
Hidden Man," " God's Loving Providence," et al. 

BOARDMAN's NEW PNEUMATIC BODY. 

It seems impossible, at least as long as we are constituted 
as we now are, that the spirit should consciously exist with- 
out a body. Accordingly Paul longs, not to be stripped of 
his earthly house and raiment, and so wander a houseless, 
tenantless, disembodied spirit, hovering like a ghostly phan- 



BESUBREGTIOK 3 I / 

torn, an empty shadow, in the blank spaces of eternity, but 
... to be housed with his tabernacle, clothed upon with his 
raiment which is from heaven, even that nobler spiritual 
pneumatic body which shall serve as the perfect vehicle and 
instrument of his spirit as perfected in the Paradise of God. 
But a body like this, however ethereal, is still material. — 
George Dana Boardman. 

BOSTON FINDS FOOD FOR FIRE. 

Their bodies (those of the wicked), sown full of sins, shall 
be laid aside for the fire. — Thomas Boston's Fourfold State. 

BROOKS (bishop) HAILS EASTER DAWN. 

Now comes Easter morning ! Every old guess and dream 
and hope becomes lighted up with certainty. Here is the 
truest, realest man that ever lived ; He died, and see ! He 
still lives ! Then we, too, do not die in death. . . . This life 
here is a part ; not a whole. It is worth while to struggle, 
however shapeless and crude the work is when we have to 
lay it down at night; for there is a to-morrow coming. — 
Bishop Whitaker's Selection for Easter^ 1898. 

Bryant's wide-awake cemeteries. 

Earth from her unnumbered caves of death 

Sends forth a mighty tide of human life : 

The broad green prairies and the wilderness 

And the old cities where the dead have slept 

Age upon age, a thousand graves in one, 

Shall yet be crowded with the living forms 

Of myriads Avaking from the silent dust. 

Kings that lay down in state and earth's poor slaves 

Eesting together in one fond embrace, 

The white-haired patriarch and the tender babe, 

Shall waken from the dreams of silent years 

To hail the dawn of the immortal day. 

BURR RAISES HUMANITY'S DUST. 

The great voice (of the mighty angel) rings all around the 
world. The noisy, restless world is at last still and dumb, 
gazing up to see the angel putting a trump to his lips to 



3 1 8 FAITHS OF FAMO US MEN. 

blow such a blast as was never yet sounded. The potent 
melody pierces all the sealed sepulchers, the deep sea-caves, 
the catacombs and the Westminster Abbeys of the world; 
and wherever is the dust of a human being, wherever it has 
been carried by wind or wave or war, or is in process of cir- 
culation in vegetable or animal, there the searching summons 
hunts it out and brings it to its fellows. 0, what hosts on 
hosts, rising from the face of the earth like a dense mist ! 
Here are all the human generations away back to Adam; 
not an atom of humanity missing. Here are the men who 
were buried, and the men who were burned and went off in 
gases toward the four winds ; the men of faith who have 
been counting on such a time as this, and the men who 
stoutly maintained that a resurrection is impossible and even 
unthinkable. Here they all are ; here in mid-air, for the 
broad earth's surface can no longer hold the mighty multi- 
tude of its returning sons and daughters. — Ecce Terra, 307- 
310. 

CAMPBELL THE SAINTS* PRECIOUS DUST. 

Adoniram Judson dies on a voyage and is buried at sea, 
and the elements of which his body was composed mingle 
with all the oceans. But as if to prepare us for such a case 
as this, the promise is given that " The sea shall give up the 
dead that are in it." The human body, long dead, goes to 
decay, and, reduced to its original elements, it mingles indis- 
tinguishably with other matter. Is it too much to believe 
that God is able to discover and recover the precious dust 
of all his saints ? . . . The human body may change form 
and be the same body still. — S. M. Campbell. 

chapman's MATERIAL SPIRITUAL BODY. 

I believe that we are to have real material spiritual bodies 
like the risen body of Jesus. No other suggestion, however 
cleverly framed, meets the wants of the soul. — J. A. M. 
Chapman. 

CHRISTLIEB'S beetle ILLUSTRATION. 

The larva of the male stag-beetle when it becomes a chrys- 
alis constructs a larger case than it needs to contain its 



BESUBBECTIOK 3 1 9 

curled-up body, in order that the horns which will presently 
grow may find room. What does the larva know of its 
future form of existence ? And yet it arranges its house with 
a view to it ! Is it then to be supposed that the same Power 
which created both the beetle and the man " instilled into 
the beetle a true instinct (as per Ruete) and into man a 
lying faith ?" — Modern Doubt and Christian Beliefs 156 fF. 

chrysostom's house is rebuilding. 

When we pluck down a house with intent to rebuild it or 
repair the ruins of it, we warn the inhabitants out of it, lest 
they should be soiled with the dust and rubbish or offended 
with the noise ; and so, for a time, we provide some other 
place for them. But when we have new trimmed and dressed 
up the house, then we bring them back to a better habitation. 
Thus God, when he overturneth this rotten room of our flesh, 
calleth out the soul for a little time and lodgeth it with him- 
self in some corner of his kingdom, repaireth the imperfec- 
tions of our bodies against the resurrection, and then, having 
made them beautiful, yea, glorious and incorruptible, he 
doth put our souls back again into their acquainted man- 
sions. 

CLARKE (j. F.) ILLUSTRATES WITH A SEED. 

The resurrection of the body does not mean that the same 
body comes to life again, as many foolishly suppose. Paul 
says, " Thou sowest not that body that shall be, but bare 
grain." . . . You take some poor, black-looking, dried-up 
seed and put it into the earth. The first thing which hap- 
pens to it is that it decays, that nearly all of it decays and 
dies. But this death of the envelope liberates the germ. 
Now it begins to grow. It puts out its two little leaves 
above ; it sends down its little roots below ; it moves into 
the air and light. Exquisite delicate leaves unfold and 
swing in the soft air. A bud arrives, and swells and opens 
into a lovely flower. That is the resurrection of the seed. 
It is not the same seed coming back again, but something 
higher coming out of it. — Common Sense in Religion, 234 ff. 



3 20 FAITHS OF FAMO US MEN. 

CLARKE (j. F.) THE ANASTASIS. 

This I think is what Paul means by the resurrection of the 
body. It is the rising up of the body, the ascent of bodil}^ 
hfe, the access of new bodily powers. Every year in a 
thousand churches the resurrection of the body is spoken of 
as though it meant the same material particles rising again 
out of the earth. But this is a low, material, earthly view 
of the doctrine. . . . The resurrection of the acorn is an 
oak ; it rises up in a higher form. So man rises up from the 
grave in a higher form. . . . The resurrection of the body 
is the rising up or advance of the bodily organization of 
man from corruption to incorruption, from weakness to 
power, from dishonor to glorj^, from a body which weighs 
down the soul to one which expresses it, manifests it, and 
obeys it entirely. — Ibid., 231 ff. 

Cogswell's reason for rising. 
(Catechism in Cogswell's System of Divinity.) 
Question. — Why will the body be raised and united to the 
soul? 

Answer. — That the person may be prepared to enjoy or 
suffer more than he otherwise would. 

cook JEROME ON GNASHING OF TEETH. 

It is not necessary to shock ourselves by any long citation 
of Jerome in the passage where he says that unless there be 
physical bodies the wicked cannot gnash their teeth in the 
next life. Neither need we remember that it has been said 
that cripples shall rise as cripples and that those who were 
variously deformed have the same deformity in the resurrec- 
tion body. All these medieval ideas are rejected by schol- 
arly theology ; they hardly belonged to a serious presentation 
of this truth even in the dark ages. — Joseph Cook. 

cook's new body inside THE OLD. 

I tread upon the edge of immortal mysteries. The great 
proposition which I wish to emphasize is that Science in the 
name of the microscope and the scalpel begins to whisper 



BESUBBECTIOK 3 2 1 

what Revelation ages ago uttered in thunders : that there is 
a spiritual body. . . . The natural fleshly body is simply 
the receptacle, the womb in which the new body is invisibly 
generated and qualified up to a certain hour when, the crude 
flesh falling away, it shall pass into the heavenly state and 
spring forth into its full beauty and activity. — Biology, 324 
fif. Heredity, 95. 

cook's ethereal enswathement. 

When the Bible speaks of a spiritual body, it does not 
teach materialism. It simply implies that the soul has a 
glorified enswathement which will accompany it in the next 
world. ... It is a body which apparently makes nothing of 
passing through what we call ordinary matter. Our Lord 
had that body after his resurrection. He appeared suddenly 
in the midst of his disciples although the doors were shut. 
He had on him the scars that were not washed out, and that 
in heaven had not grown out. . . . The acutest philosophy 
is now pondering what are the possibilities of this (our) non- 
atomic ethereal body when separated from the fleshly body. 
There is high authority and great unanimity on the propo- 
sitions which I am now defending, i.e., that there exists be- 
hind the nerves a non-atomic ethereal enswathement for the 
soul, which death dissolves out from all contact with mere 
flesh, and which death, thus unfettering without disembody- 
ing, leaves free before God for all the development with 
which God can inspire it. — Biology, 321, 325. 

COUNTESS blank's OPENED TOMB. 

A German Countess who was an infidel, when about to die, 
ordered that her grave be covered with a granite slab and 
surrounded by blocks of stone, the whole to be fastened by 
iron clamps ; and that on the slab should be cut these words : 

This Burial Place, 
Purchased to Eternity, 
Must Never be Opened. 

But an acorn sprouted under the covering, and its tiny 
shoot found its way between the blocks of stone, and grew 

21 



322 FAITHS OF FAMO US MEN. 

until it broke the clamps, and in becoming a great oak it 
lifted the slab and burst the tomb asunder. 



DAVY S CATERPILLAR IS RAISED. 

The three states — caterpillar, larva, and butterfly — typify 
the human being : his terrestrial form, apparent death, and 
ultimate celestial destination. ... It seems extraordinary 
that an inhabitant of the dark and fetid dunghill should en- 
tirely change its form and rise into the blue air and enjoy 
the sunbeams. . . . The caterpillar on being converted into 
an inert mass does not appear to be fitting itself to be an in- 
habitant of the air, and can have no consciousness of the 
brilliancy of its future being. — Sir Humphry Davy. 

dewette's words made neander weep. 

The fact of the resurrection (of Christ), although a dark- 
ness which cannot be dissipated rests on the way and manner 
of it, cannot itself be called into doubt. — Appendix to Histori- 
cal Criticism of the Evangelical History, p. 229. 

FOSS recalls a CORINTHIAN HERESY. 

In the church at Corinth there sprang up a heresy con- 
cerning the resurrection of the dead. Many denied that there 
would be any resurrection. . . . Whereupon God turned loose 
. . . the greatest man that he ever made, one of the mightiest 
logicians, one of the grandest poets. . . . He had a heart of 
flame, as well as a clear cold engine of logic in his head ; 
and even his brain took fire now and then, as it did in this 
record which he has given to the church for all time on this 
question of the resurrection. He gives it in I. Corinthians, 
XV., in a glowing strain of logic grander than the most 
magnificent poem; and millions of Christian people have 
bent over their precious dead in meek submission or with 
feelings of holy triumph because the risen Christ inspired 
Paul to write that pean of victory. — C. D. Foss, Sermon : 
The Faith Once for All. 



RESURRECTION. 323 

franklin's own epitaph (unused). 

The Body of Benjamin Franklin, Printer, 

Like the Cover of an Old Book, its Contents worn out, 

And stript of its Lettering and Binding, lies here Food for Worms; 

Yet the Work itself shall not be Lost, for it will, as he Believes, 

Appear once more, Corrected and Amended by the Author. 

GOTTHOLD's PAPER-MILL ILLUSTRATION. 

(After visiting a paper-mill.) And so paper, so useful in 
human life, takes its origin from vile rags ! The rag-dealer 
drives his cart through the villages, and his arrival is a 
signal for gathering every old and useless shred ; these he 
takes to the .mill, where they are picked, washed, mashed, 
etc., in short, formed into a fabric beautiful enough to ven- 
ture unabashed into the presence of princes. This reminds 
me of the resurrection. . . . When deserted by the soul, I 
know not what better the body is than a worn and rejected 
rag. Accordingly it is buried in the earth, and there gnawed 
by worms and reduced to dust and ashes. If, however, 
man's device can produce pure white paper from filthy rags, 
what should hinder God to raise from the dead this vile body 
and fashion it like the glorious body of Christ ? (Condensed.) 

HALDEMAN RAISES NO DEAD BODIES. 

Over against re-incarnation set the doctrine of the resur- 
rection. . . . Not the rising up of the same dead body, but 
the germination from a seed in that d'ead body — from that 
dead body itself considered as a seed — of a new and higher 
organism for the spiritualized ego : a pneumatic body for 
the pneumatic ego. — Theosophy or Christianity — Which f 

HALLET's SILVER CUP ILLUSTRATION. 

A gentleman gave to David Blank a silver cup. One day 
it fell into a vessel of aquafortis and was dissolved in it. 
David bitterly bewailed his loss. His fellow-servant told 
him that their master could restore the cup. David regarded 
this as impossible. " It cannot be," said he ; '' are not the 
particles of the cup mingled with the aquafortis ?" While 



3 24 FAITHS OF FAMO US MEN. 

they were debating, their master came in, and ascertaining 
what the discussion was about, said, " Bring some salt 
water and pour it into the aquafortis. Now look ! the silver 
falls to the bottom in a white powder." Then he ordered 
them to drain off the liquor and take the powdered silver 
and melt it. Thus it was restored to a solid silver piece. 
Then the silversmith's hammer formed it into the same 
shape as before. Thus was David's cup restored without 
loss of weight or value. . . . He who formed the body of 
man can . . . etc. — See Dr. Brown's Resurrection of Life. 

hepworth's ''resurrected" grub. 

(Condensed. Herald Sermons, p. 135 ff.) In your garden 
crawls a grub, ungraceful and unattractive. Within the 
body of that crawling creature are packed a pair of wings 
which will some day come into use. From this low form 
of existence will be evolved something so entirely differ- 
ent that you cannot recognize any relation between the 
two. It will slough off this slimy coil and become a thing 
of beauty, cutting the air with many-colored wings and sip- 
ping honey from every fragrant flower. The new creature 
is hidden in the old, and in good time the grub will stitch 
away at its own shroud ; it will fall asleep, and when the 
delicate and marvelous change has been made, it will burst 
its bonds and emerge — a butterfly. Hardly more strange 
than that is man's passage from the mortal to immortality. 
Untried faculties are hidden in every human soul, and at 
no time in this lower life do they come into full play. We 
crawl, but by a curious instinct we long to fly. You cannot 
persuade us that crawling is our manifest destiny, for we are 
half-conscious that in the rags of our beggar}^ a prince will 
some time be found. 

HODGE (a. a.) BODY CHANGED, NOT EXCHANGED. 

He speaks of the resurrection of " the same body," " the 
very same bodies," "identical." Then he adds, ' but modi- 
fied," " changed, but not exchanged," " not a new body sub- 
stituted for the old, but the old changed into the new." 



RESURRECTION. 325 

"They will be spiritual," etc. He then speaks of them as 
"our new bodies " with " our new senses." " But (he says) 
flesh and blood, bone and muscle and nerve cannot inherit 
the kingdom of God." 

HODGE (a. a.) IT WILL BE A MATERIAL BODY. 

The body of Christ is now material, hence it must have a 
material home. . . . Hence the material universe, in some 
form, will be as everlasting as the spiritual world. Therefore 
our bodies will be material like his. The essential definition 
of a body is " a material organism personally united to a soul, 
to be the organ," etc. . . . Every body as an organism, there- 
fore, must be constructed of matter and must be adjusted in 
every case to the appetites, instincts and passions of the soul 
to which it is united, and to the physical conditions of the 
environment in which it exists. . . . The " spiritual body " 
will therefore be our very same material body modified by 
the indwelling of the Holy Ghost, so as to be no longer 
"animal "but, etc. 

HODGE (a. a.) NO NEED OF GROSS NUTRIMENT. 

There will be no need of grosser nutriment. The spiritual 
body will be still material and identical with the one which 
was once animal, but it will be suited to the new wants of 
the spirits of the just men made perfect — to their new stage 
of development, intellectual and spiritual — to their social re- 
lations, and to the physical conditions of " the new heavens 
and the new earth wherein dwelleth righteousness." — " Out- 
lines,^^ " Popular Lectures^''^ Commentary on the Confession of Faith. 

HODGE (a. a.) AS TO SWEDENBORGIANISM. 

What is the doctrine taught by Swedenborg on this sub- 
ject? It is substantially the same with that set forth by 
Professor Bush in his once famous book " Anastasia." They 
teach that the literal body is dissolved and finally perishes 
at death. But by a subtle law of our nature, an ethereal lu- 
minous body is eliminated out of the psyche — the seat of the 
nervous sensibility occupying the middle link between mat- 



326 FAITHS OF FAMOUS MEN. 

ter and spirit — so that the soul does not go forth from its 
tabernacle of flesh a bare power of thought, but is clothed 
upon at once by this psychical body. This resurrection of 
the body they pretend takes place in every case immediately 
at death and accompanies the outgoing soul. — " Outlmes,^^ p. 443. 

HODGE (a. a.) DAMNED IN THE BODY. 

Unless the sinful man is judged, condemned and damned 
in the body, the whole and complete historical person is not 
dealt with according to law and justice. — " Popular Lectures,^^ 
p. 432. 

HODGE (c.) RAISES THE BURIED BODY. 

(Dr. Hodge asserts that) there is to be a literal resurrection 
of the body, ... a rising again of that Avhich was buried ; 
. . . the literal rising from the dead of the body deposited in 
the grave. . . . Resurrection is the living again not of some- 
thing of the same nature, but of the very thing itself; ... it 
is the same body that rises ; . . . our resurrection is to be 
analogous to that of Christ. In his case the very same body 
which was laid in the tomb rose again. He showed to them 
his pierced hands and feet and side. . . . The body is to rise, 
and it is to be the same after the resurrection that it was be- 
fore. . . . Our heavenly bodies are in some high, true and 
real sense to be the same as those which we now have. 

HODGE (C.) BUT IT WILL NOT BE FLESHLY. 

Our bodies as now organized, consisting of flesh and blood, 
are not adapted to our future state ; everything in the organi- 
zation of our bodies, designed to meet our present necessities, 
will cease with the life that now is. Nothing of that kind 
will belong to the resurrection body. If the blood be no 
longer our life, we shall have no need of organs of respira- 
tion and nutrition. 

HODGE (C.) IT WILL BE ETHEREAL. 

The future bodies are to be incorruptible, immortal, pow- 
erful, glorious, spiritual. ... It is not intended to teach 
wherein the identity of the earthly and heavenly consists. 



BESUMBECTION. 327 

. . . While our present bodies are adapted to the lower fac- 
ulties of our nature, and the spiritual to our higher faculties, 
the latter must be more refined, ethereal, and, as Paul says, 
heavenly. Even now, in one sense, the soul pervades the 
body ; it is in every part of it ; and to a far greater degree 
may the soul permeate the refined and glorified body. 

HODGE (C.) SAME PARTICLES NEEDLESS. 

(After stating that some hold that every particle of the old 
body is necessary to the new, he says :) Others assume tnat 
it is not necessary that all the particles of the body at death 
should be included in the resurrection body ; that it is 
enough that the new body should be formed exclusively out 
of particles belonging to the present body ; that as the body 
after the resurrection is to be refined and ethereal, a tenth, a 
hundredth or a ten thousandth of those particles would suf- 
fice ; that it would take very little of gross matter to make a 
body of light : (e.g.) Tertullian thought that God had ren- 
dered the teeth indestructible in order to furnish material 
for the future body ! . . . Our bodies may be the same as 
those which we now have, although not a particle that was 
in the one should be in the other. — Systematic Theology, III., 
776 ff. (See article on " Aquinas. ") 

HODGE (C.) WILL RETAIN HUMAN FORM. 

It is probable that the future body will retain the human 
form. . . . The same material substance now constituted as 
flesh and blood is to be so changed as to be like Christ's 
glorious body. . . . The Bible never speaks of man's having 
any other body besides his earthly tabernacle and the body 
which he is to have at the resurrection. 

HODGE (C.) ORIGEN's GLOBULAR SAINTS. 

Any essential change in the nature of the body would in- 
volve a corresponding change in its internal constitution. A 
bee in the form of a horse would cease to be a bee ; and a man 
in any other than a human form would cease to be a man. 



3 28 FAITHS OF FAiMO US MEN. 

Origen conceited that because the circle is the most perfect 
figure, the future body will be globular. But a creature in 
that form would not be recognized either in earth or heaven 
as a man. — Systematic Theology, III., 780, 781. 

HODGE (C.) SWEDENBORG's TWO BODIES. 

The resurrection of the body is denied by those who, with 
the Swedenborgians, hold that man in this life has two bodies, 
an external and an internal, a material and a psychical. The 
former dies and is deposited in the grave, and there remains, 
never to rise again. The other does not die, but, in union 
with the soul, passes into another state of existence. The 
only resurrection therefore which is ever to occur takes place 
at the moment of death. . . . There are those who assume 
that the soul as pure spirit cannot be individualized or local- 
ized ; that it cannot have any relation to space, or act or be 
acted upon without a corporeity of some kind ; and they 
therefore assume that it must be furnished with a new, more 
refined, ethereal body as soon as its fleshly tabernacle is laid 
aside. The resurrection body is, according to this view, fur- 
nished at the moment of death. 

KNOX's SCOTTISH CONFESSION ON RISING. 

In the general judgment there shall be given to every man 
and woman resurrection of the flesh. . . . Our God shall 
stretch out His hand upon the dust, and the dead shall rise 
incorruptible, and that in the substance of the same flesh 
that every man bears. (This Confession . . . was essentially 
the work of one mind — that of John Knox.) — See F. A. 
MacCunn's Life of Knox, pp. 90, 93. 

KNOX — Paul's resurrection of flesh. 

The Apostle sharply rebukes the gross ignorance of the 
Corinthians who began to call into doubt the chief article of 
our faith — the resurrection of the flesh after it is once dis- 
solved.— See Madison Peters 's The Great Hereafter, p. 343. 



BESURBECTIOK 329 

LANGE MATERIALS FOR NEW BODY. 

The soul, when it leaves the earth, fashions a habitation 
for itself out of materials to be found in the higher sphere to 
which it is translated. 

LUTHER ON CHRIST's RESURRECTION. 

The words " Christ is risen from the dead " should be well 
marked and written with great letters. Each letter should 
be as large as a town, yea, even as high as heaven and broad 
as the earth, so that we see nothing, hear nothing, think 
nothing, know nothing beyond it. 

MACDONALD's BUTTERFLY ILLUSTRATION. 

Look at the story of the butterfly — so plain that the pagan 
Greek called it and the soul by one name— ps^/cAe. Look 
how the creeping thing, ugly to our eyes, so that we can 
hardly handle it without a shudder, finding itself growing 
sick with age, straightway falls a-spinning and weaving at its 
own shroud, coffin and grave all in one — to prepare, in fact, 
for its resurrection ; for it is for the sake of the resurrection 
that death exists. Patiently it spins its strength but not its 
life away, folds itself up decently, that its body may rest in 
quiet till the new body is formed within it; and at length, 
when the appointed hour has arrived, out of the body of this 
crawling thing breaks forth the splendor of the butterfly — not 
the same body — a new one built out of the ruins of the old ; 
even as Paul tells us that it is not the same body which we 
have in the resurrection, but a nobler body, like ourselves 
with all the imperfect and evil things taken away. No more 
creeping for the butterfly ; wings of splendor now. Neither 
yet has it lost the feet wherewith to alight on all that is lovely 
and sweet. Think of it — up from the toilsome journey over 
the low ground, exposed to the foot of every passer-by, de- 
stroying the lovely leaves upon which it fed, and the fruit 
which they should shelter, up to the path at will through 
the air, and a gathering of food which hurts not the source 
of it — a food which is as but a tribute from the loveliness of 



3 3 O FAITHS OF FAMO US MEN. 

the flowers to the yet higher loveliness of the flower-angel 
— is this not a resurrection ? — George MacDonald. 

MILMAN STIRS THE CHARNELS. 

The trumpet ! the trumpet ! the dead have all heard ; 
The depths of the stone-covered charnels are stirred ; 
From the sea and the land, from the South and the jS'orth, 
The vast generations of man are come forth. 

— Hymns of Church Service. 

Moody's dragonfly illustration. 

There is a little book, entitled The Life Beyond, that 
presents the truth of the resurrection in a wonderful man- 
ner. It is an allegory, and pretends to give the experience 
of a little dragonfly-grub. The little insect longs to know 
what is beyond the sphere of its little world. In vain it 
inquires of the fish that inhabit the same pond. They have 
had no experience in any other sphere ; nor can any of its 
fellows satisfy its anxious yearning. The only world that it 
knows is a little meadow pond ; all its experience is limited 
by the bounds of the surrounding banks. At length the 
grub is overcome by a strange attraction upward, and gath- 
ering about it all its fellows, it promises to return and tell 
them what it has found to exist in the beyond, if indeed 
there may be anything above the bulrushes of their little 
pond ; and then quietly it disappears from the sight of its 
fellows, and emerges into the bright sunlight of the greater 
world. Here it is transformed, and now with outstretched 
wings it darts hither and thither, reflecting the brightness of 
the sun from its green body. But it does not forget the 
promises that it made to its friends that it has left below. It 
tries to return to the world from which it has just been 
"resurrected," but it cannot now leave the atmosphere in 
which it lives. All that it can do is to wait for them to 
come to where it now lives a beautiful dragonfly. And thus 
it is with those who have disappeared from our sight. Their 
love for us is not lessened, etc. — The Ladies'' Home Journal, 
August, 1897. 



RESURRECTION. 3 3 1 

MOODY THE GLORIOUS BODY, ETC. 

When the great magnet of God's trumpet-call shall pass 
over these graves at the resurrection day, those who have 
loved and followed him will hear and spring to his call. . . . 
This flesh has had many ailments, but when we come forth 
from the grave we will leave all those things and come up 
glorified bodies without any pains or aches. . . . (Speaking 
of Christ's resurrection and ascension body.) While he was 
blessing them his voice grew fainter and fainter, and he 
began to ascend into the air, and their vision grew less and 
less distinct until he disappeared in the clouds. ... I can 
imagine how just above in the clouds there waited a chariot 
from heaven to take him home. . . . He could see the tears 
trickling over the cheeks of John and Peter, as he went 
sweeping through the air toward the throne. — Glad Tidings^ 
Great Joy. 

MORMON BIBLE " RESURRECTS " HAIR, ETC. 

Now, my son, I perceive that thy mind is worried concern- 
ing the resurrection. . . . The spirit and the body shall be 
re-united again, in its perfect form; both limb and joint 
shall be restored to its proper frame, even as we now are at 
this time ; . . . this restoration shall come to all, and there 
shall not a hair of their heads be lost. — pp. 235, 236, 310. 

MUNGER FINDS PATRISTIC ABSURDITIES. 

The Fathers taught not only the resurrection of the flesh, 
but drew it out into absurd particulars : the hair, teeth, nails, 
etc., would be raised up ; some claiming that the hair and 
nails cut would not be lost, etc. ... It has been the way of 
the world thus far to meet every error by exaggerating the 
truth. . . . We must not allow ourselves to be 'either shocked 
or disgusted by the forms given to the doctrine of the resur- 
rection in the early Christian centuries. Such views strike 
us as ludicrous, but there is an explanation of them. — The 
Freedom 0} Faith, p. 297 ff. 



332 FAITHS OF FAMO US MEN. 

hunger's partial resurrection. 

It remains for modern thinking to clean away the rubbish 
left about the foundations of this great truth. . . . Our 
hymns, prayers, epitaphs, and too often our sermons, imply 
that the dust of our bodies shall be re-animated in some far 
off future, and be joined to the waiting soul. At the same 
time, we know that science declares it to be impossible. Our 
reason revolts from it ; it is sustained by no analogy ; it is 
an outworn and nearly discarded opinion. The view now 
offered is this : that the resurrection is from the dead, not 
from the grave ; that it takes place at death ; . . . that the 
spiritual body or the basis of the spiritual body already 
exists ; and that this is the body that is raised up. . . . We 
know that there is a something that sustains the fleshly 
existence now. Call it an organization, a substance or a 
spiritual body. . . . He (man) goes into the other world 
simply unclothed of flesh, there to take on an environing 
body suited to his new conditions. The spirit will build 
about itself a body such as its new conditions demand. This 
change necessarily takes place at death. . . . The material 
atomic body may be swept away and gathered to its original 
dust, leaving the immaterial body intact. . . . (but) . . . The 
death of man and his assumption of a spiritual body is not 
the whole of the resurrection. . . . Doubtless in some sense 
the resurrection will be future and far off, and perhaps 
simultaneous for all ; but it will not be the resurrection from 
the dead. — The Freedom of Faith. 

olshausen's mode of raising them. 

Children will not arise as men, nor the aged retreat to the 
period of youth ; but every glorified body will represent 
clearly his degree of age with the exception of all that is 
perishable ; so that all taken together may declare the entire 
human race in its degrees and varieties with the most perfect 
clearness. 

ORIGEN opposes FLESH RESURRECTION. 

(Newman Smyth says :) The needless burdening of the 
apostolic teaching with the conception of the literal resur- 



RESUBBECTIOK 333 

rection of the flesh was not without opposition in the early 
church. Origen called it the foolishness of beggarly minds. 

PAINE ILLUSTRATES WITH A WORM. 

The most beautiful parts of the creation to our eye are the 
winged insects, and they are not so originally. They acquire 
that form and that illimitable brilliancy by progressive 
changes. The slow and creeping caterpillar worm of to-day 
passes in a few days to a torpid figure and a state resembling 
death ; and in the next change comes forth in all the minia- 
ture magnificence of life — a splendid butterfly. No resem- 
blance of the former creature remains ; everything is changed ; 
all his powers are new, and life is to him another thing. . . . 
It is not more difficult to believe that we shall exist here- 
after in a better state and form than that a worm should 
become a butterfly and quit the dunghill for the atmos- 
phere. — Thomas Paine, The Age of Reason^ pp. 171, 172. 

PARKER WANTS NO RISEN DUST. 

In the creed of many churches it is still written, " I believe 
in the resurrection of the flesh." Many doubted this in 
early times, but the Council of Nice declared all men ac- 
cursed who dared to doubt it. . . . This doctrine of the resur- 
rection of the flesh seems to me impossible and absurd. . . . 
When the stifi'ened body goes down into the tomb, I feel that 
there is no death for the man. That clod which yonder dust 
shall cover is not my brother. The dust goes to its place, 
the man to his. It is then that I feel my immortality. I 
look through the grave into heaven. I ask no miracle, no 
proof, no reasoning. I ask no risen dust to teach me immor- 
tality. I am conscious of eternal life. — Theodore Parker, 
Views of Religion. 

POLLOK RAISES EVERY ATOM. 

The doors of death were opened, and in the dark 
And loathsome vault and silent charnel-house, 
Moving were heard the moldering bones that sought 
Their proper place. Instinctive every soul 
Flew to its clayey part : from grass-grown mold 



334 FAITHS OF FAMO US MEN. 

The nameless spirit took its ashes up. . . . 
Wherever slept one grain of human dust — 
Essential organ of a human soul, 
Wherever tossed — obedient to the call 
Of God's omnipotence, it hurried on 
To meet its fellow particles, revived, 
Rebuilt, in union indestructible. 
No atom of his spoils remained to Death. 

PORTER THE SOUL AS A BODY-BUILDER. 

That the soul begins to exist as a vital force does not 
require that it should always exist in connection with a 
material body. Should it require another such body or 
medium of activity, it may have the power to create it for 
itself, as it has formed the one which it first inhabited ; or it 
may already have formed it in the germ, and held it ready 
for occupation and use as soon as it sloughs off the one 
which connects it with the earth. These possibilities permit 
the only theory of the soul's continued existence in another 
state which is consistent with the facts of our present being. 
— Noah Porter, The Human Intellect^ p. 39. 

SCHOEBERLELX THE SOUL's CORPOREITY. 

God has destined the soul and body to exist in eternal 
unity with each other. Bodilessness implies a hindrance in 
free self-reservation. The highest perfection of the future, 
no less than of the present life, calls for the corporeity of 
the soul. . . . The soul appropriates from the outer world the 
materials suitable for its body. — La Croix's Translation. See 
Methodist Quarterly Review^ October, 1877, p. 687. 

SMITH (SIDNEY) EASTER SERMONETTE. 

Few things are in that state now in which they are here- 
after to remain. The bird that is destined for the air sleeps 
in his shell ; the beautiful insect that is to flutter in the sun 
crawls in the earth till his season of glory has come. The 
child that requires the hand of the parent to give him food 
may soon be changed into a saint or a sage. So also, says 
the great apostle, is it with the soul of man. This is not 



RESURRECTION. 335 

its resting-place; it was never intended to remain here and 
be as it now is; it will be changed as the seed is changed; 
the corruptible will put on incorruption. . . . The object for 
which it was made will be made manifest ; at the very mo- 
ment when it seems to perish it is passing into a higher order 
of creature, and getting hold of a better life. 

SMYTH VERSUS DESCARTES'S SOUL-ATOM. 

The form in which it (the doctrine of the resurrection) is 
popularly held is often ridiculed by unbelievers. The sim- 
ple essentials of the apostolic doctrine are still burdened with 
reasons concerning the possibilities of the resurrection of the 
same bodies. . . . The materialistic view still lingers. Our 
science leaves no tenable support for it. . . . Nor does the hy- 
pothesis of some single indestructible material germ of the 
immaterial body escape the scientific reduction to the absurd. 
Modern physiology has dissipated the dream of some cen- 
tral atom as the earthly nucleus of the spiritual body. . . 
There is no physical center of soul-life. . . . We need no 
atom laid aside and held fast for our use in the higher 
sphere. . . . Why should God lock up in the perishable earth 
a single particle of dust for our immortal inheritance? — 
Newman Smyth. 

SMYTH DEATH DRAWING OFF DROSS. 

It is enough for us to know that the image of the heavenly 
which we shall bear is the fulfilment of the earthly which we 
shall lay aside ; that the body which shall be shall conserve 
and glorify the forces, the individuality and the form of the 
body that now is. (See Beecher's article. — J. K. K.) . . . 
This wonderfully woven life of ours shall not be broken by 
death, in a single strand of it. Death cannot break it, but it 
shall change it. It shall draw from it all perishable dross. 
The future life shall conserve and carry out the present life 
mentally, spiritually and physically. — Idem. 

Smyth's view not swedenborgian. 
This view is to be distinguished from the Swedenborgian 
conception of the loosening and escape, at death, of the 



3 36 FAITHS OF FAMO US MEN. 

spiritual body. The spiritual beings of Swedenborg's phi- 
losophy still belong to this present visible universe. The 
spiritual body, in the Swedenborgian conception of it, is only 
a finer efflorescence of matter, and heaven corresponds to 
earth. Our resurrection shall not be, as we read the signs 
of it, simply a setting free, from the bonds of the flesh, of a 
finer spiritualized form which belongs still to the present 
economy of nature ; but it shall be . . . the assimilation of 
the material of the unseen universe by the living energy or 
soul of these bodies — by that nature-side of us which makes 
some embodiment of the spirit a necessity to the creature. . . . 
There is in the soul the necessity for embodiment. The 
Creator has linked its life with the elements of his crea- 
tion. We shall be clothed upon; we shall not be found 
naked. . . . The body which shall be is not fashioned of 
matter of the same kind as these earthly bodies. It is not 
to be woven of perishable stufi*. It is not of the earth, 
earthy. — Idem^ 

Smyth's view '^ scriptural and scientific." 

This truth of the physical conservation of life in the world 
to come is plainly taught in the apostolic language concern- 
ing the resurrection. . . . The resurrection, to speak of it 
after the latest scientific manner of speech, may be the con- 
tinuation, after death, of that process of differentiation and 
integration which we observe going on up to the death of 
man. It may be, that is, a further differentiation or sepa- 
ration of the organic principle, the soul-life, from gross cor- 
ruptible matter ; and also a further and final integration, the 
formation of a new and higher mode of existence, the gath- 
ering, around the vitalizing principle, of the materials of a 
more spiritual bod}^, from the heavenly places. We do not 
say when the process of its formation shall be completed. 
We do not deny that the spiritual body may be embryonic 
or rudimentary in the physical basis of this present life. — 
Newman Smyth, Old Faiths in New Light, Chap. VIII. (See 
Articles " Athanagoras " and " Origen.") 



RESURRECTION. 337 

SPURGEON THE SEED AND THE FLOWER. 

We never taught nor believed nor thought that every par- 
ticle of every body that was put into the grave would come 
to its fellow and that the absolutely identical material would 
rise, but we do say that the identical body will be raised, 
and that as surely as there cometh out of the ground the seed 
that was put into it, though in a very different guise — for it 
cometh not forth as a seed, but as a flower — so surely shall 
the same body rise again. The same material is not neces- 
sary ; but there shall come forth out of the earth, or out of 
the sea though devoured by sea-monsters, that self-same 
body, for true identity, which was inhabited by the soul while 
here below. Was it not so with our Lord ? Even so shall it 
be with his own people. 

STANLEY (dean) FLESH IN APOSTLES' CREED. 

This clause, " I believe in the resurrection of the flesh," as 
it originally stood in " The Apostles' Creed," unquestionably 
conveys the belief, so emphatically contradicted by Paul (I. 
Corinthians, XV.), of the resurrection of the corporeal frame. 
It has been softened in the modern rendering into " the res- 
urrection of the body," which, though still open to miscon- 
ception, is capable of the spiritual sense of the apostle. — 
Christian Institutions^ p. 295. 

STEWART AND TAIT SHODDY RISING-ROBES. 

According to the disciples of this school, the resurrection 
will be preceded by a gigantic manufacture of shoddy, the 
effete and loathsome rags of what was once the body being 
worked up, along with a large quantity of new material, into 
a glorious and immortal garment to form the clothing of a 
being who is to live forever ! . . . We have only to compare 
this grotesquely hideous conception with the beautiful lan- 
guage of Paul, to recognize the depths of abasement into which 
the church had sunk through the materialistic conceptions 
of the dark ages. But it is needless to say that the offer of a 
certain class of theologians to surrender everything except a 

22 



338 FAITHS OF FAMO US MEN. 

single thread of the worn-out body, liberal as it may appear, 
was nevertheless rejected by the school of scientific men. — 

The Unseen Universe^ pp. 58, 59. 

STEWART AND TAIT's UNEARTHLY ORGAN. 

We have no definite term for the body as it shall be, in the 
Hades of the New Testament, between death and the resur- 
rection. . . . We are constrained to admit the existence of 
some frame or organ which is not of this earth, and which 
survives dissolution. The analogy of Paul, in which the body 
of the believer at death is compared to a seed put into the 
ground, not only implies some sort of continuity, but also 
expresses his belief in a present spiritual body. — The Unseen 
Universe. 

SWEDENBORG REJECTS THE EXTERNAL. 

The external, which is called the body, is accommodated 
to uses in the natural world. This is rejected when man 
dies. The spirit of man, after the death of the body, appears 
in the spiritual world in a human form altogether as in this 
world ; he enjoys the faculty of seeing, hearing, speaking, 
feeling, etc. ; he is a man in every particular except that he 
is not encumbered with the gross body that he had in this 
world ; he leaves that when he dies, nor does he ever reassume 
it. This continuation of life is what we call the resurrec- 
tion. — New Jerusalem^ Sections 224, 225. 

SWEDENBORGIAN HOUSE IN THE HEAVENS. 

By " the house in the heavens " is meant the spiritual body 
which Paul declares man already possesses and in which the 
soul of the faithful will dwell after death, to all eternit3^ 
The Christian when working out his own salvation, as the 
work of regeneration progresses, is daily being clothed upon 
by his house which is from heaven ; so that when stripped 
of his natural body, his spiritual body in the image of Christ 
shall appear, devoid of corruption and death, and clothed in 
light and life. — Divine Revelation. 



RESUEBECTIOK 339 

TALMAGE SKY BLACK WITH LIMBS. 

The body though cut up by dissecting-knives shall come 
together. A man loses a foot in Mexico, a finger in New 
York, and dies in China. . . . When the valleys of the dead 
shall stand in the full gush of the resurrection morning, the 
air will be darkened with fragments of bodies coming together 
from opposite directions of the earth ; lost limbs finding their 
mates. An amputated limb shall be set again at the point 
at which it was severed. A surgeon after the battle of Bull 
Run threw amputated limbs out of the window till the pile 
reached the window-sill. All these fragments will take their 
places. . . . The country graveyard will look like a newly 
plowed field. — T. DeWitt Talmage, volume of Sermons. 

tertullian's view cited by warren. 

The traditional theory . . . (that there shall be a resurrec- 
tion of) . . . the bones and flesh which were laid in the 
grave, was probably the idea of the Pharisees in Christ's day. 
It was held by Tertullian, who wrote : Of the Resurrection 
of the Flesh, under which expression it appears in the original 
form of The Apostles' Creed, so-called, and came down through 
the medieval times to us. — Israel P. Warren in The Parousia 
of Christ, p. 281. (See article by C. Hodge.) 

TOWNSEND REJECTS THE OLD PARTICLES. 

This interpretation relieves us from the necessity of em- 
ploying in our reconstruction the old particles of matter 
which have lost their identity, which have been organized 
and reorganized again and again, which have entered into 
other bodies, into the vegetable and animal kingdoms, into 
the atmosphere, and the clouds that float above us. Those 
old particles that have become diseased and worn out and 
cast off are not the material which shall constitute the body 
that is to be.— Luther T. Townsend, Credo, pp. 308, 309. 

traditionalist's hymn. 

God, my Kedeemer, lives, 
And often from the skies 



340 FAITHS OF FA3I0US MEN. 

Looks down and watches all my dust, 
Till he shall bid it rise. 

O, how the resurrection's light 
Will clarify believers' sight ! 
How will the waking saints arise 
And wipe the dust from off their eyes ! 

tupper's sky black with bodies. 

Dust to dust, it mingleth well with the sacred soil ; 

It is scattered by winds, wafted by waves, it mixeth with herbs and cattle, 

But God hath watched those morsels and guided them with care ; 

Each waiting soul must claim his own when the archangel soundeth, 

And all the fields and all the hills shall move, a mass of life ; 

Bodies numberless, crowding on the land, and covering the trampled sea, 

Darkening the air precipitate, and gathered scathless from the fire. 

The Himalayan peaks shall yield their charge, and the desolate steppes 

of Siberia, 
The Maelstrom disengulf its spoil, and the iceberg manumit its captive ; 
All shall teem with life the converging elements of humanity, 
Till every conscious essence greet his individual frame ; 
For in some dignified similitude, alike, yet different in glory, 
This body shall be shaped anew, fit dwelling for the soul. 

— M. F. Tupper. 

UEBERWEG PREFERS EMBODIMENT. 

We may suppose that the departed spirit shapes for itself 
a body, by virtue of the power of God dwelhng in it. At any 
rate, the departed spirit by no means remains devoid of a 
bodily organization in which it can live and work. 

ULRICl'S NON-ATOMIC ETHER. 

The soul is the occupant of a non-atomic ether that fills 
the whole form. . . . The soul or God-spirit made or makes 
our bodies, the one that we drop and the one that w^e keep. 

WARREN MR. BOSTON'S PERSPIRATION. 

A somewhat less revolting theory is that which supposes 
that the spiritual body will be made out of certain elements 
of the present body, which will survive dissolution and be re- 
collected and re- organized into a more refined structure . . . 



BESURRECTION. 34 1 

Much ingenuity has been expended to determine those ele- 
ments. . . . Thomas Boston in his Fourfold State held that a 
single particle of insensible perspiration which has escaped 
from the present body during life will be sufficient for the 
purpose. — I. P. Warren, Parousia, 283. 

WARREN THE RABBINS'S LITTLE BONE. 

It has been said that the Rabbins believed that the little 
bone at the extremity of the os coccygis, which they called 
" luz," is indestructible and immortal, and that it is the germ 
of the resurrection body and the bond of identity between it 
and the present body. " Pound it," they said, " furiously on 
anvils with heavy hammers of steel, burn it for ages in the 
fiercest furnaces, soak it for centuries in the strongest sol- 
vents, all in vain ; its magic structure will remain." — Ibid., 
283. (See article on Tertullian.) 

whateley's newly-particled body. 

Why should it be supposed that the same identical par- 
ticles of matter which belonged to anyone's body at death 
must be brought together at his resurrection in order to 
make the same body, when even during his lifetime the same 
particles did not remain, but were changed many times over? 

young MAN VERSUS GRAIN. 

Shall man alone, for whom all else revives, 
No resurrection know ? Shall man alone, 
Imperial man ! be sown in barren ground, 
Less privileged than the grain on which he feeds ? 

young's sky black with limbs. 

Now charnels rattle ; scattered limbs and all 
The various bones, obsequious to the call, 
Self-moved advance ; the neck perhaps to meet 
The distant head ; the distant head, the feet. 
Dreadful to view ! See through the dusky sky 
Fragments of bodies in confusion fly, 
To distant regions journeying, there to claim 
Deserted members, and complete the frame. 



342 FAITHS OF FAMOUS MEN. 

The severed head and trunk shall join once more, 
Though realms now rise between, and oceans roar ; 
Tlie trumpet-sound each vagrant mote shall hear, 
Or fixed -in earth, or if afloat in air, 
Obey the signal wafted in the wind, 
And not one sleeping atom lag behind. 



HEAVEN. 343 



PART IX. 



HEAVEN. 

AGASSIZ A geologist's HEAVEN. 

May I not add that a future life in which man should be 
deprived of that source of enjoyment and intellectual and 
moral improvement which results from the contemplation of 
the harmonies of an organic world, would involve a lament- 
able loss ? 

ALEXANDER (a.) EDUCATION IN HEAVEN. 

The field of knowledge being boundless,, and our minds 
being capable of attaining only one thing at a time, our 
knowledge of celestial things will be gradually acquired and 
not perfected at once. Indeed, there can be no limit set to 
the progress in knowledge. — Archibald Alexander, Religious 
Experience, Chap. XXII. 

ALGER's HEAVEN NOT YET LOCATED. 

It is beyond our present powers to establish any detailed 
conclusions in regard to its locality. , . . When the fleshly 
prison-walls of the mind fall, its first inheritance is a stupen- 
dous freedom. The narrow limits that caged it here are 
gone, and it lives in an ethereal sphere and with no impeding 
bounds. Leaving its natal threshold of earth and the lazar- 
house of time, its home is immensity, and its lease is 
eternity. . . . 

'' The ages sweep around liim with their wings, 
Like anger' d eagles cheated of their prey." 

The soul may have the freedom of the universe. More 
wonders, and sublimer than mortal fancies have ever sus- 



344 FAITHS OF FAMOUS MEN. 

pected, are waiting to be revealed when we die. We are 
here living unconsciously engirt by another universe than 
the senses can comprehend, thinly veiled, but real, and 
waiting for us with hospitable invitation. . . . Perchance the 
range of the abode and destiny of the soul after death is all 
immensity. The inter-stellar spaces, which we usually 
fancy are barren deserts where nonentity reigns, may really 
be the immortal kingdom colonized by the spirits who since 
the creation have sailed from the mortal shores of all planets. 
They may be the crowded aisles of the universal temple 
trod by bright throngs of worshiping angels. The soul's 
home, the heaven of God, may be suffused throughout the 
material universe, ignoring the existence of physical globes 
and galaxies. So do light and electricity pervade some solid 
bodies, as if for them there were no solidity. So, doubtless, 
there are millions of realities around us utterly eluding our 
finest senses. Spirits are the only solids, matter being end- 
lessly penetrable and transmutable. " For the things which 
are seen are temporal ; but the things which are unseen are 
eternal." — W. R. Alger, A Critical History of the Doctrine of a 
Future Life, p. 605 fp. 

ARNOLD (e.) the POSSIBILITIES OF THE BEYOND. 

Birth gave to each of us much ; death ma}^ give very much 
more, in the way of subtler senses to behold colors that we 
cannot here see, to catch sounds that we do not now hear, and 
to be aware of bodies and objects impalpable at present to us, 
perfectly real, intelligibly constructed, and constituting an 
organized society, and a governed, multiform state. Where 
does Nature show signs of breaking off her magic, that she 
should stop at the five organs and the sixty or seventy ele- 
ments ? Are we free to spread over the face of this little 
earth, and never freed to spread through the solar system 
and beyond it ? ... As the babe's eyes are opened from the 
darkness of maternal safeguard to strange sunlight on this 
globe, so may the eyes of the dead lift glad and surprised 
lids to a " light that never was on sea or land " (Words- 
worth) ; and so may his delighted ears hear speech and 



HEAVEN. 345 

music proper to the spheres beyond, while he smiles content- 
edly to find how touch and taste and smell had all been 
forecasts accurately following upon the lowly lessons of this 
earthly nursery ! — Sir Edwin Arnold, Death — and Afterwards, 
pp. 31-34. 

AUGUSTINE MAKES FLESH INHERIT HEAVEN. 

Why, then, cannot God, that made this creature, transport 
an earthly body into heaven as well as he can bring a soul 
down from heaven, and enclose it in a form of earth ? Can 
this little piece of earth include so excellent a nature in it, 
and live by it, and cannot heaven entertain it, nor keep it 
in it? ... Is it not more strange that a most pure and 
incorporeal soul should be chained to an earthly body than 
that an earthly body should be lifted up to heaven ? . . . 
(Also concerning Christ's body :) And what does all this 
multitude of miracles do but confirm that faith which holds 
that Christ rose again in the flesh, and so ascended to 
heaven?— T/^e Citij of God, Vol. II., pp. 332, 346. 

BARNES EARTH A POSSIBLE HEAVEN. 

If the earth should be renovated by fire, such a renovation 
will give an appearance to the globe as if it were created anew. 
... It is possible that the earth as well as other worlds may 
yet become the abode of the redeemed. — Notes on The Booh 
of Revelation, p. 484. 

Baxter's everlasting conversation. 

I must confess that the expectation of loving my friends 
in heaven principally kindles my love to them on earth. If 
I thought that I should never know them, and consequently 
never love them after this life is ended, I should in reason 
number them with temporal things, and love them as such. 
But now I delight to converse with my pious friends, in the 
firm persuasion that I shall converse with them forever; 
and I take comfort in those of them who are dead or absent, 
as believing that I shall shortly meet them in heaven, and 
love them with a heavenly love that shall there be perfected. 



346 FAITHS OF FAMOUS MEN. 

BEECHER WANTS NO SAINTS' REST. 

I could hardly wish to enter heaven, did I believe that its 
inhabitants were idly to sit by purling streams, fanned by 
balmy airs. Heaven, to be a place of happiness, must be a 
place of activity. Has the far-reaching mind of Newton 
ceased its profound investigations ? Has David hung up his 
harp as useless as the dusty arms in Westminster Abbey ? 
Has Paul, glowing with God-like enthusiasm, ceased itiner- 
ating the universe of God? Are Peter and Cyprian and 
Edwards and Payson idling away eternity in mere psalm- 
singing? Heaven is a place of restless activity, the abode 
of never-tiring thought. David and Isaiah will sweep nobler 
and lofter strains in eternity ; and the minds of the saints, 
unclogged by cumbersome clay, will forever feast on the 
banquet of rich and glorious thought. 

BICKERSTETH'S BABES ALWAYS BABES. 

A babe in glory is a babe forever. (See Poem, Yesterday^ 
To-day, and Forever.^ 

boardman's material heaven. 

A material body must have a material home. . . . Heaven 
is a place as well as a state. ... It is because heaven is a 
material locality that the present earth is a training-school for 
heaven. . . . Though the new heavens and earth will be 
atomically identical with the present, yet they will, in all 
probability, be very different in aspect. ... In the new earth 
there will doubtless be oxygen and hydrogen, but no longer 
in the form of oceans. ... 0, for the speedy realization of 
the blissful vision of that Holy Land where there is neither 
policeman nor penitentiary, neither magistrate nor statute- 
book. — George Dana Boardman, The Creative Week, pp. 287, 
289, 293. 

bulwer's nomadic heaven. 

Eternity may be but an endless series of those emigrations 
which we call deaths, — abandonments of home after home; 
ever to fairer and loftier heights, age after age, the spirit — 



HEA YEN. 347 

that restless nomad — may shift its tent, fated not to rest in 
the dull Elysium of the heathen, but carrying with it ever- 
more its twin element, activity and desire. 

BURR EARTH TO BE PEOPLED BY SAINTS. 

Is the history of the earth at last finished ? Have the mad 
flames scourged it back into nothingness ? Who says that? 
Not Science, not the Bible. If that saint who just now saw 
the earth burnt up will after a time look forth again from the 
earthward gate of heaven, he will see, wheeling on the old 
orbit, what is, in the main, a new world ; a sky transformed 
into new wonderfulness and splendor; and an earth be- 
neath that rejoices and sings and claps its hands, no longer a 
nest of treasons and insurrections ; nor the home of partially 
reconstructed rebels, as it was even in the millennium ; but 
at last peopled permanently by perfectly holy beings. At 
last holiness reigns, holiness complete, universal, permanent. 
Glorious souls are housed in glorious bodies. Gone forever 
are want, war, oppression, heresy, misgovernment, unbelief, 
disease and death. In harmony with this state of things is 
the material environment. Gone are all the deserts, thorns 
and briers, swamps, miasms, and other ugly and deadly 
things that deformed the face of the old world ; . . . and in 
its stead is a home fit for the peers of angels ! Hail, age of 
gold wdthout any dross! Day that has neither night nor 
clouds! — E. F. Burr, in Ecce Terra. 

BURR SEES THRONE IN CENTRAL SUN. 

Is there not something at the bottom of our hearts which 
invites us to believe that at the center of this august totality 
of revolving orbs — at once the center of gravity, of motion 
and of government — is that better country, even the heavenly, 
where reigns in glory the Supreme Father and Emperor of Na- 
ture ; the capital of creation ; the one spot that has no mo- 
tion, but basks in majestic repose while beholding the whole 
ponderous materialism which it ballasts in course of circula- 
tion about it ? All hail, Central Heaven 1 Innermost Sun 
Palace ! believers' Last Home ! — from which an adult astron- 



348 FAITHS OF FAMOUS MEN. 

omy, fitted with tlie pictured and dynamical wings of angels, 
shall immortally radiate to all girdling worlds and immor- 
tally bring home fresh proofs of the glory of Him who has so 
long been defrauded of His rights among men of science by 
the empty names " Law " and " Nature." — E. F. Burr, Ecce 
Coelum, p. 151. 

CARLYLE VERSE ON MEETING AGAIN. 

There is an old behef tliat on some solemn shore, 
Beyond the sphere of grief, dear friends shall meet once more, 
Beyond the sphere of time, and death and its control, 
Serene in changeless prime of body and of soul. 
This hope we still would keep, this faith we'll not forego ; 
Unending be the sleep, if not to waken so. 
— Quotation, J. Wilbur Chapman, Union Gospel Nevjs, April 12, 1900. 

CLARK (d. W.) A GRAND CENTRAL HEAVEN. 

The idea that appears most rational and probable is that 
which makes heaven the astronomic center of the universe. 
That there is such a material heaven into which the glorified 
body of Christ has entered, and where the souls of saints are 
waiting for the resurrection to make perfect their immortal 
nature, ... no one can doubt. This theory of a grand cen- 
tral world in the universe may now be considered one of the 
grandest demonstrations of astronomy. . . . Herschel has 
demonstrated that in the distant regions of heaven the stars 
and systems are more thickly clustered. 

CLARK (d. W.) IT IS ALWAYS DAY-TIME THERE. 

Advancing into this region thickly studded with star- 
clusters, the brightness must constantly increase, till at 
length we reach eternal sunshine !.,.'' There shall be no 
night there " ! As we stand and gaze we seem with John of 
Patmos to catch a glimpse of the Holy City, and there seems 
to open up before us a vista growing brighter and brighter 
as an ascending pathway to the throne of God. . . . These 
visions of beauty and glory, now ideal, are yet to become 
actual to the Christian. He can look up and say '' This is 
my Father's House." — Man All Immortal, pp. 446, 448, 451. 



HEAVEN. 349 

CLARKE (j. F.) OTHER PEOPLE'S IDEAS OF HEAVEN. 

Our (other people's) ideas of heaven are. . . . not spiritual. 
We (other people) locate it in space and time, . . . many 
years distant, . . . many miles away. Some think that we 
enter heaven as soon as we die, others that we shall spend 
some time in an intermediate state or purgatory. We shall 
arrive at heaven, according to the common idea, by living 
through time and traveling through space. — Common Sense 
in Religion^ p. 144. 

CLARKE (j. F.) HIS OWN IDEA OF HEAVEN. 

Soon shall heaven be found to be not a place only, but a 
state of mind ; ... to consist in knowing, in loving and 
serving God and man. . . . There may be whole worlds of 
phenomena hidden in nature, which will open on us when 
we have a spiritual body with new senses, just as the world 
of form and color would open on a man born blind, or the 
world of melody open on one born deaf, if these senses 
should be suddenly awakened. — Ihid.^ pp. 166, 231. 

CONWELL WOULD HEAVENIZE LONDON. 

(Preaching in London, May, 1898.) Try to bring more 
of heaven into this world. Don't worry about admittance 
into heaven, but put your whole soul into the effort to set 
up Christ's kingdom here. — Russell H. Conwell. 

cook's PLANET OF SAVED SPIRITS. 

Who knows what the moral future of this planet may be ? 
Who can assert that the ages to come will not so improve as 
to shed into the invisible world such a number of saved 
spirits that in the final picture of this globe she shall be 
spiritually what she is physically, enswathed in light, al- 
though casting the conical shadow called night to the van- 
ishing point beyond the moon? This is the view of the 
Tholucks, Muellers, Dorners, . . . Parks and Hodges. — 
Boston Monday Lectures^ by Joseph Cook. 



3 5 O FAITHS OF FA3W US MEN, 

COOK THE SAVED MAJORITY. 

It is a common misconception of the scriptural doctrine 
of retribution that it teaches the eternal punishment of a 
majority of all created beings. ... I always think of the 
number of the finally lost, out of all ages and worlds, as 
bearing no greater proportion to all the inhabitants of the 
intelligent universe, than the number in the prisons and 
penitentiaries in well-ordered societies now bears to the 
whole population. — Ibid., Prelude. 

DICK THRONE IN CENTER OF UNIVERSE. 

It is considered by astronomers as highly probable, if not 
certain, that all the systems of the universe revolve around 
one common center. . . . And since our sun is five hundred 
times larger than all the planets taken together; on the.same 
scale, such a central body would be five hundred times 
larger than all the systems and worlds in the universe. 
Here, then, would be a material creation exceeding all the 
rest in magnitude and splendor, and in which are the 
blended glories of every other system. If this be the case, 
it may with the most emphatic propriety be termed The 
Throne of God. 

DICK CENTRAL OFFICE OF THE SYSTEM. 

This grand central body may be considered as the capital 
of the universe. From this glorious center embassies may 
occasionally be dispatched to all surrounding worlds in every 
region of space. Here deputations from all the provinces 
of creation may assemble, and the inhabitants of different 
w^orlds mingle with each other and learn those transactions 
that have taken place in their respective spheres. Here may 
be exhibited to unnumbered multitudes objects of sublimity 
nowhere else to be found in creation. Here intelligences of 
the highest order, w^ho have attained the most sublime 
heights of knowledge and virtue, may form the principal 
part of the population. 



HEAVEN. 351 

DICK HEADQUARTERS OF THE POWERS. 

Here the glorified body of the Redeemer may have taken 
its principal station as ''the head of all principalities and 
powers." Here Enoch and Elijah may reside, in order to 
learn the plans of the Deity, that they may communicate 
them to their brethren of the race of Adam, when they again 
mingle with them, in the world allotted for their abode after 
the general resurrection. Here the grandeur of the Deity 
and the immensity of his empire may strike the mind with 
more effulgence than in other province of universal nature. 
In fine, this may constitute that august mansion designated 
as "The Heaven of Heavens." — Dr. Dick's Philosophy of the 
Future State, p. 224 ff. 

Doddridge's star-paved abode. 

Ye stars are but the shining dust 

Of my divine abode, 
The pavements of those heavenly courts 

Where I shall see my God. 

DWIGHT MUTUAL RECOGNITION. 

Mankind will know each other in the future world, and 
their bodies will be so far the same as to become the means 
of this knowledge. — Works of Timothy Divight, IV., 435. 

FARRAR'S developed HEAVEN. 

The Gospel tells us, not obscurely, that heaven is not a 
reward, but a continuity ; not a change, but a development. 
. . . Think you that greed and malice and intoxication and 
debauchery find entrance there? ... If you went there 
with heart unchanged, you would make heaven itself a hell. 
. . . But oh, you can repent; you can be converted. . . . Put 
away impurity, etc. . . . So shall you need no aid of symbols, 
for you will think of heaven not as some meadow of asphodel 
by the side of crystal waters, nor as a golden city in the far- 
off blue, but as an extension, a development, an undisturbed 
continuance of righteousness. — See Quotation in Madison 
Peters's The Great Hereafter, pp. 405, 406. 



352 FAITHS OF FAMO US MEN. 

GRIFFIN EARTH THE HOME OF THE BLESSED. 

A grand destiny awaits this world of sin and sorrows. 
This earth, purified by judgment fires, shall become the 
home of the blessed. . . . The world shall become one Eden, 
where none shall shiver amid arctic frosts, nor wither under 
tropic heat ; these fields of snow and arid sands shall blos- 
som with roses. From the convulsions of expiring or rather 
birth-pangs of parturient nature, a new-born world shall 
come, a home worthy of immortals, a palace befitting its 
king. 

Guthrie's heaven one great nursery. 

Perhaps God does with his heavenly garden as we do with 
our own. He may chiefly stock it from nurseries, and select 
for transplanting what is yet in its young and tender age — 
flowers before they have bloomed, and trees ere they begin 
to bear. — Thomas Guthrie. 

HALL heaven GATHERING THE HOLY. 

Heaven is attracting to itself whatever is congenial to its 
nature, is enriching itself by the spoils of earth and collect- 
ing within its capacious bosom whatever is pure, permanent 
and divine. — Robert Hall. 

HODGE (a. a.) EARTH THE SAINTS' PROBABLE HOME. 

The phrase " the new earth," in connection with " the first 
earth " (Rev. XXL, 1), refers to some change which will take 
place in the final catastrophe, by which God will revolution- 
ize our portion of the physical universe, cleansing it from 
the stain of sin, and qualifying it to be the abode of blessed- 
ness (Outlines of Theology, p. 459). As to the location of the 
place in which Christ and his glorified spouse will hold their 
central home throughout eternity, a strong probability is 
raised that it will be our present earth, first burned with fire 
and gloriously replenished. — Commentary on The Confession of 
Faith, p. 519. 

HODGE (a. a.) PHYSICAL CONDITIONS OF HEAVEN. 

A spiritual body is a body adapted to the use of the soul 
in its future glorified state, and to the moral and physical 



HEAVEN. 353 

conditions of the heavenly world. All Scripture representa- 
tions of heaven involve the idea of a definite place. . . . The 
blessedness of heaven consists in the perfection of our nature, 
both material and spiritual ; the full development and har- 
monious exercise of all our faculties, intellectual and moral, 
and in the unrestrained progress thereof to eternity. . . . 
Man's life is essentially an eternal progress toward infinite 
perfection. ... In heaven saints will differ among them- 
selves both as to inherent capacities and qualities and as to 
relative rank and office. 

HODGE (a. a.) THE SAINTS'S BODILY SENSES. 

Each friend shall recognize the individual characteristics 
of the soul in the perfectly transparent expression of the new 
body. . . . Our bodies will be rendered perfect as the organs 
of our souls in sense perception. Here we possess but five 
bodily senses, and hence come in contact with the material 
world on five sides only. . . . Beyond doubt the world, even 
as at present constituted, possesses far different properties 
and presents other aspects, perhaps far deeper, grander, 
larger, than any now open to us. The perfect senses of our 
new bodies will bring us at once into the presence of the 
whole universe. Our energies will not flag with fatigue, nor 
will they be exhausted with age. There will be no need of 
grosser nutriment (see elsewhere), and no need of sleep. . . . 
I have no doubt that the bodies of the saints will be of more 
than crystal translucency, through which each glorified soul 
will dart his rays through myriad facets. — " Popular Lectures^^ 
and " Outlines.^'' 

HODGE (a. a.) INFANTS FLOCKING TO HEAVEN. 

The infinite majority of the spiritual church of Jesus Christ 
came into existence outside of all organization. Through 
all ages, from Japan, China, etc., multitudes flocking like 
birds have gone to heaven, of this great company of redeemed 
infants. . . . Thevast populations of the coming millenniums 
have been given to Christ. . . . The multitude of the re- 

23 



3 54 FAITHS OF FAMO US 3IEK 

deemed will be incomparably greater than the number of 
the lost.—" Popular Lectures;' pp. 208, 460. 

HODGE (C.) VIEW OF KINGDOM ON EARTH. 

The destruction here foretold is not annihilation. ... It 
is merely a change of state or condition. The Apostle tells 
us that our bodies are to be fashioned like Christ's glorious 
body, and that a similar change is to take place in the world 
that we inhabit. . . . This earth, according to the common 
opinion, that is, this renovated earth, is to be the final seat 
of Christ's kingdom. . . . This is to be the Xew Jerusalem, 
the Mount Zion in which are to be gathered the general as- 
sembly and church of the first born. ... It is, of course, in 
itself no matter of interest what portion of space these new 
heavens and new earth are to occupy, or of what materials 
they are to be formed. All that we know about it is that it 
will be glorious and adapted to the spiritual bodies. — System- 
atic Theology, III., pp. 852-855. 

HODGE (C.) saints' S FUTURE BLESSEDNESS. 

As to the blessedness of the heavenly state, we know that 
it is inconceivable (I. Corinthians, 11. , 9). 

' ' We know not, O we know not 
" What joys await us there ; 
' ' What radiance of glory ; 
" What bliss beyond compare." 

We know, however, that an element of the future happi- 
ness of the saints is the indefinite enlargement of all their 
faculties. . . . Another is their fellowship with all the high 
intelligences of heaven, and all the redeemed. Another is 
constant increase in knowledge and in the useful exercise of 
all their powers. 

HODGE (C.) OUR NEW SENSES. 

We may have new senses. . . . Instead of the slow and 
wearisome means of locomotion to which we are now con- 
fined, we may be able hereafter to pass with the velocity of 



HEAVEN. 355 

light, or of thought itself, from one part of the universe to 
another. Our power of vision, instead of being confined to 
the range of a few hundred yards, may exceed that of the 
most powerful telescope. — Systematic Theology, III., pp. 783, 
860, 861. 

HODGE (C.) THE VAST MAJORITY SAVED. 

The number of the saved far exceeds the number of the 
lost (Systematic Theology, I., p. 26). The number of the 
finally lost in comparison with the whole number of the 
saved will be very inconsiderable. Our blessed Lord, when 
surrounded by the innumerable company of the redeemed, 
will be hailed as " Salvator Hominum," the Savior of Men, 
as the Lamb that bore the sins of the world (Ibid., III., p. 
880). I am fully persuaded that the vast majority of the 
human race will share in the beatitudes and glories of our 
Lord's redemption. — Words written just before his death, 
and quoted by his son Dr. A. A. Hodge in " Popular Lectures " 
on page 460. 

LANGE. CENTRAL THRONE OF UNIVERSE. 

The idea of the existence of such a high and central throne 
in the universe, such an illuminated summit in the creation 
of God, must at once commend itself to thoughtful minds. 
. . . There must be above all these fields of light a grand and 
glorious throne-summit where the Divine glory is unfolded 
in its highest conception, where we shall view the works of 
God's wisdom, etc., and where his unseen essence shines 
forth with the most transparent and glorified forms and 
organizations of creative power. As there was " the Holy 
of Holies " in the Jewish Temple, so this is the Holy of 
Holies of the Divine Presence in the great temple of the 
universe. 

LUTHER THE BOYS' HEAVEN. 

A. D. 1530. 
To my little son Hansigen Luther, grace and peace in Christ. 
My heart-dear little son, 
I know a lovely garden full of joyful children. . . . They 
sing and jump and make merry. ... I asked the man that 



356 FAITHS OF FAMOUS MEN. 

kept the garden who the children were ; and he said : " The 
children are those who love to learn, and to pray, and to be 
good." Then said I, " Dear sir, I have a little son, named 
Hansigen Luther. May he come into this garden . . . and 
play with these children ?" Then said he, " If he is willing 
to learn, and to pray and to be good, he shall come into this 
garden ; and Lippus and Justus too. If they all come, they 
shall have . . . lutes and music of stringed instruments. ..." 
I said, " Ah, dear sir, I will instantly go and write to my 
little son. . . ." Then he said, "So shall it be. Go . . . and 
write to him." Therefore, dear little son, be diligent to learn 
and to pray ; and tell Lippus and Justus to do so too, that 
you may all meet in that beautiful garden. . . . Herewith I 
recommend you all to the care of Almighty God. — Martinus 
Luther. 

MACDONALD GOD's HEADQUARTERS. 

What headquarters, what court of place or circumstance 
should the Eternal, Immortal, Invisible, hold? And yet if 
from Him flow time and sjDace, although He cannot be sub- 
ject to them, . . . then may there not be some central home 
of God, holding relation even to time and space and sense ? 

macdonald's interstellar spaces. 

The spaces all around us, even those betwixt star and star, 
may be the home of multitudes of the heavenly host, yet 
seemingly empty to all who have but our provision of senses. 

macdonald's other senses. 

I expect to find my new body provided with new — I mean 
other— senses beyond what I now possess ; many more may 
be required to bring us into relation with all the facts in 
Himself which God may have shadowed forth in properties, 
as we say, of what we call matter. — From George MacDonald, 
Selections, by E. E. Brown. 

MACDUFF ABEL ONCE ALONE IN HEAVEN. 

That was an hour of deep interest when Abel entered 
heaven and stooped solitary before the throne of God. He 



HEAVEN. 357 

sung his song alone ; he was the sole representative of the 
redeemed church, the first sheaf in the future teeming har- 
vest of ransomed immortals ! — John R. Macduff, Grapes of 
Eshcol, p. 235. 

MACDUFF EARTH AS A FUTURE HEAVEN. 

We have strong reason to conjecture that this planet is not 
to be annihilated, but only remolded and reconstructed. 
Though we have no authority in affirming a special locality 
for the future home of the glorified, we can affirm with strong 
grounds of certainty that that home, be it where it may, must 
consist of a material habitation suited to material bodies. 
The natural inference is that their old abode, purified and 
renovated, would form the most befitting locality for their 
eternal residence. We may have the same glorious sky for a 
canopy, the same everlasting mountains to gaze upon, the 
same grateful vicissitudes of seasons, the same winds to 
chant — the same waves to chime " Glory to God in the 
highest !" The very words which are now attuned to our 
sinful lips in a sinful world may be set to the higher music 
and melodies of a world of purity and love. — Ibid., Ch. XIII. 

MACDUFF AS TO THE CENTRAL SUN. 

While the others are retreating into wider and more eccen- 
tric orbits from the great central Sun of light and happiness, 
the redeemed will ever be narrowing their orbits, coming 
nearer and nearer to the great central throne. — Ibid., p. 29. 

MANGASARIAN HEAVEN NO SINGING-SCHOOL. 

Heaven is not a mere singing-school, where nothing else is 
done but chanting psalms and playing on harps, which will 
leave no time to renew the friendship of our once loved ones. 
Heaven is not an endless prayer-meeting, where no one is 
allowed to talk to his neighbors, but where all commune in 
solemn silence. Heaven is our home, for the reunion of sun- 
dered love ; for the full growth and development and enlarge- 
ment of every faculty of the mind, every aff^ection of the 



358 FAITHS OF FAMO US MEN. 

heart, and every aspiration of the soul. — Mangasar M. Man- 
gasarian, A Voice from the Orient, p. 94. 

MARTYN TO MEET BRAINERD IN HEAVEN. 

I feel my heart knit to this dear man, and really rejoice to 
think of meeting him in heaven. — Henry Martyn on David 
Brainerd. 

m'cLESKEY's city with ALABASTER HOUSES. 

Heaven is constructed of some kind of substance, some 
kind of matter. The inhabitants have spiritual bodies, yet 
these . . . are real bodies. Heaven is the largest and grandest 
world that God ever built, and is fixed in space at the cen- 
ter of the universe, and around it all the suns and their 
systems are revolving. The city is of celestial gold, what- 
ever that may be. It has four sides and twelve gates. 
Each gate is at the opening of a golden street. These streets 
converge at a central arena which encloses the great white 
throne. The throne is arched by an emerald rainbow. 
From the throne bursts a crystalline river which separates 
into twelve streams which ripple down the streets — a river to 
water each street. Above these rivers are embowering trees 
whose branches meet over the water. These twelve golden 
streets are lined by shining alabaster mansions prepared for 
us by our blessed Lord. — Rev. F. W. M'Cleskey, of the North 
Georgia Methodist Episcopal Conference. 

m'cOSH INDIVIDUALITY IN HEAVEN. 

Their (Christians' s) individualities shall be transplanted 
into heaven. . . . The walls are garnished with all manner 
of precious stones, and the tree of life bears all manner of 
fruits, so that the saints will there have each his own char- 
acter ; and the song will be a concert of diverse voices, each 
melodious, but each in its diversity joining with the others 
to make the harmony. Each in his own way will join in 
singing "the song of Moses and of the Lamb," — Realistic 
Philosophy, I., 198. 



HEAVEN. 359 

MEYER TELEGRAPHING TO HEAVEN. 

Some people are always telegraphing to heaven for God to 
send a cargo of blessings to them, but they are not at the 
wharf to unload the vessel when it comes. — F. B, Meyer, The 

Northfield Year Book. 

Milton's heaven may be like earth. 

What if earth 

Be but the shadow of heaven, and things therein 

Each to other like, more than below is thought? 

MILTON AT heaven's JUBILEE. 

With saintly shout and solemn jubilee 

All the bright seraphim, in burning row, 

Their loud uplifted angel-trumpets blow ; 

Touch their immortal harps of golden wires, 

With those just spirits that wear victorious palms — 

Hymns devout and holy psalms 

Singing everlastingly. 

MOORE THE PERSIANS'S HEAVEN. 

Go wing thy flight from star to star, 
From world to luminous world as far 
As the universe spreads its flaming wall ; 
Take all the pleasures of all the spheres, 
And multiply each through endless years, 
One minute of heaven is worth them all. 

MORRIS THE STAR-LIKE HOST. 

May we not cherish a hope respecting multitudes who live 
and die outside of the household of faith? May we not 
believe that the number of the lost will be insignificant in 
comparison with that star-like host whom no man can 
number? — E. D. Morris, Lane Theological Seminary. 

PARKER ENTERING HEAVEN AS BABES. 

Methinks that we shall be, first, babes in heaven, next 
youths, and so on, growing and advancing — our being only a 
becoming more and more, with no possibility of ever reach- 
ing the end. The next life must be a continual progress, the 
improvement of the old powers, the disclosure or accession 



36o FAITHS OF FAMOUS MEN. 

of new ones. . . . Through these five loopholes the world 
now looks in. . . . When death has dusted ofi* this body 
from me, who will dream for me the new powers that I shall 
possess? . . . Many that are last shall be first. . . . They 
who were oppressed and trampled on, kept down, dwarfed, 
stinted and emaciate in soul, must have justice done to them 
there, and will doubtless stand higher in heaven than we 
who, having many talents, used them poorly or hid them in 
the dirt, knowing our Father's will, yet heeding not. It Avas 
Jesus that said that many shall come from the East and the 
West, and shall sit down in the kingdom of God, and men 
calling themselves saints be thrust out. . . . Shall we know 

our friends again ? For my own part, I cannot doubt it 

But the little girl who went from us a little one may be as a 
parent to her father when he comes, and the man who left 
us may have far outgrown our dream of an angel when we 
meet again. . . . Who knows but that men born to heaven 
are waiting for your birth to come ? — Theodore Parker, Views 
of Religion. 

PATTERSON HEAVEN TRANSFERRED TO EARTH. 

If we read the Bible aright on this point, after the purifi- 
cation of our globe by fire, and after the judgment day, the 
heaven of Christ's redeemed people will be transferred to 
this earth in its renovated and glorified form. — R. ]M. Patter- 
son, Paradise, p. 111. 

PETERS ALL BUT A FRACTION SAVED. 

God's Word so dwindles the proportion of the ultimate 
lost to a mere fractional part, and so immeasurably exalts 
the number of the saved, instead of bestowing salvation 
upon a fragment of the race, that the contrast between the 
work of Satan and the triumph of God is thereby inconceiv- 
ably heightened.— G. N. H. Peters, The Theocratic Kingdom, 
II., 537. 

PINDAR's HYPERBOREAN FIELD. 

Neither by taking ship, 
Neither by anv travel on foot, 



HEAVEN. 361 

To the Hyperborean Field 

Shalt thou find the wondrous way. 

Pindar's heaven out west. 

The islands of the blest, they say, 

The islands of the blest 
Are peaceful and happy night and day 

Far away in the glorious West. 
They need not the moon in that land of delight, 

They need not the pale, pale star, 
For the sun is bright by day and night 

Where the souls of the blessed are. 
They till not the ground, they plow not the wave. 

They labor not — never ! oh, never ! 
Not a tear do they shed, not a sigh do they heave. 

They are happy forever and ever. 

Plato's pure abode above. 

Those who have lived a holy life, when they are freed 
from this earth, and set at large, as it were, from a prison, will 
arrive at a pure abode above, and live without bodies through 
all future time. They will arrive at habitations more beauti- 
ful than it is easy to describe. 

ROBERTSON EARTH AS THE SAINTS'S REST. 

If it be no dream which holy men have entertained, that 
on this regenerated earth the risen spirits shall live again in 
glorified bodies, then it were a thing of sublime anticipation 
to know that every spot hallowed by the recollection of a 
deed done for Christ contains a recollection which would be 
a friend. Just as the patriarchs erected an altar when they 
felt God to be so near, till Palestine became dotted with these 
memorials ; so would earth be marked, by a good man's life, 
with those holiest of friends, the remembrancers of ten thou- 
sand little nameless acts of piety and love. — F. W. Robertson, 
Sermons, p. 793. 

RUSSELL AFTER THE SYMBOLICAL FIRE. 

Throughout Scripture, when used symbolically, " earth " 
represents society (etc.). . . . The present '* earth," i.e., human 



362 FAITHS OF FAMO US MEN. 

society as now organized under Satan's control, must melt 
and be dissolved. It will be succeeded by ^' a new earth," 
i.e.^ society reorganized in harmony with earth's new Prince 
— Christ. The earth — social organization, and the works 
that are therein : pride, rank, aristocracy, royalty — shall be 
burned up. Nevertheless we look for a new earth — earthly 
society organized on a basis of love (etc.). . . . Thus the 
social earth will melt. Then will come a new order of things. 
. . . This earth (earth in the ordinary sense) is the basis of 
all these " worlds " and dispensations ; and though ages pass 
and dispensations change, still " the earth abideth forever." 
— C. T. Russell, Millennial Dawn, Vol. I. 

SAVAGE VERSUS A MATERIALISTIC FUTURE. 

One of the . . . accusations of the Church against Science 
is that it is materialistic. . . . (But) the whole Church con- 
ception concerning a future life ... is the purest material- 
ism. It is represented that the material body is to rise again, 
and inhabit a material heaven. — Minot J. Savage, Religion in 
the Light of the Darwinian Doctrine. 



The Holy Ghost will bring forth out of the . . . perishing 
world . . . the same world in a transfigured form. . . . There 
will be nothing desert or w^aste. . . . Vegetation will exist 
in ideal beauty. Greed and hostility will find no place. . . . 
All primitive forms of existence will re-appear in ideal per- 
fection. . . . The paradise that existed before will be restored 
after redemption. The highest perfection of the future calls 
for the corporeity of the soul. . . . Man will enjoy nature 
through all his senses. . . . There will be no alternation of 
w^ork and rest, of vigor and weariness ; but we shall subsist 
in ever-full vigor and enthusiasm. 

schoeberlein's artistic future. 

Pure beauty will reign ; for the essence of beauty consists 
in this — that the life of the soul beams forth from the body 
(etc.). . . . On the yon-side, each human being will be a 



HEAVEN. 363 

living art-work, and the life of communion among the saints 
will be an eternal evolution of holy art-life. . . . Wherever 
the soul may will to be, there it will be able to be. The body 
will be the perfect servant of the soul ; hence it will be capable 
of instantly following and keeping pace with all the outgoings 
of imagination and thought. 

SEISS EARTH MAN'S LASTING HOME. 

My faith is that these very hills and valleys shall yet be 
made glad with the songs of a finished redemption, and this 
earth yet become the bright, blessed and everlasting home- 
stead of men made glorious and immortal in body and soul. 
... It is only certain nations who are to be destroyed ; the 
earth is not to be depopulated ; the final conflagration will 
produce less change than the deluge did ; . . . the earth shall 
not pass away ; . . . the dissolving fires of which Peter speaks 
are for the destruction of ungodly men ; not for the utter 
depopulation and destruction of the world. . . . Men and 
nations will survive them and still continue to live in the 
flesh.— TAe Last Times, pp. 72-75, 271. 

TALMAGE TO REVISIT THE EARTH. 

Now I bargain with you that we w^ill come back some day 
from our superstellar abode, and see how the world looks 
when it shall be fully emparadised — its last tear wept, its last 
shackle broken, its last desert gardenized, its last giant of 
iniquity decapitated. And when we land, may it be . . . 
near this spot of earth where we have toiled and struggled 
for the kingdom of God, and may it be about this hour in 
the high noon of some glorious Sabbath, looking into the 
upturned faces of some great audience radiant with holiness 
and triumph. 

TALMAGE LEVEE IN PARLOR OF UNIVERSE. 

We cannot always be tuning our violins for the celestial 
orchestra. We must get our wings out. We cannot afl"ord 
always to stand out in the vestibule of the house of many 
mansions while the windows are illuminated with the levee 



364 FAITHS OF FAMOUS MEN. 

angelic, and we can hear the laughter of those forever free, 
and the ground quakes with the bounding feet of those who 
have entered upon eternal play. ... I wish that I could 
bring heaven from the list of intangibles and make it seem 
to you as it really is — the great fact of all history, the depot 
of all ages, the parlor of God's universe. 

TALMAGE OUR NEW PHYSICAL MACHINERY. 

Death makes room for improved physical machinery. 
These eyes that can see half a mile will be removed for those 
that can see from world to world. These ears that can hear 
a sound a few feet off will be removed for ears that can hear 
from zone to zone. These feet will be removed for powers of 
locomotion swifter than the reindeer's hoof or eagle's wing or 
lightning's flash. 

TALMAGE ONE THOUSAND SENSES BY AND BY. 

We now have only five senses. . . . Why not one thou- 
sand? We can and will have them; but not until this 
present physical machinery is put out of the way. . . . God 
did not half try when he contrived your bodily mechanism. 
God can and will get us a better physical equipment. . . . 
Will it not be easier for God to make the resurrection body 
out of the silent dust of the crumbled body than it was to 
make your body over six or eight times ? 

TALMAGE NO MATHEMATICS THERE. 

Dr. Dick in a very learned work says that among other 
things in heaven, he thinks that they will give a great deal 
of time to the study of arithmetic and higher mathematics. 
I do not believe it. It would upset my idea of heaven if I 
thought so. I never liked mathematics. I would rather take 
the representation of my text which describes the occupation 
of heaven as being joyful psalmody. — Sermon on I. Samuel, 
XV., 32 ; Revelation, VII., 9, 10. 

TOWNSEND's fount of PERPETUAL YOUTH. 

Must we not conclude that the resurrection body will be 
of such a character that a volition perhaps will be able to 



HEAVEN. 365 

send it to the stars as it now sends thither our thoughts ; that 
the dew of perpetual youth, the vigor of eternal manhood, the 
glow of perfect health, is ever to rest upon that new body, to 
increase its strength, to enhance its beauty and to enable it 
to defy death ? Is not the diseased blood which now courses 
languidly through our veins to give place to that which will 
paint an eternal rose upon the cheek, and impart to the 
faded eye the splendors of another world ? . . . The bodies 
of all the redeemed, old and young, perfect or deformed in 
this world, will in the future life be completed. The dwarf 
and infant will grow to manhood. The deranged mind will 
be clothed, as in earlier days, with love and innocence. Com- 
pletion and perfection will be the law. — Credo, pp. 301, 302, 
823. 

WARREN (l. P.) KNOWS NO WORLd's END. 

Taking the Greek word used by the sacred writers when 
they speak of the earth either as a planet or as the abode of 
man — cosmos — we find no "end" asserted of it. . . . Peter 
could not have been taken by a Jew of that day as teaching 
the end of the material world. ... I do not find the doctrine 
in the Scriptures. . . . Why should that which so fills the 
universe and its Creator with joy ever be brought to an end? 
God's works are progressive, and there is no reason to sup- 
pose that the processes by which the earth was brought from 
primeval chaos to be a mundus — a world of order and beauty 
for the abode of man — are to be repeated in this later stage of 
its existence. . . . The earth, this home of man, the theater 
of redemption and salvation " abideth forever." — Israel P. 
Warren, The Parousia of Christ, pp. 245-260. 

WARREN (W. F.) FINDS A POLAR PARADISE. 

Whoever seeks as a probable location for Paradise the 
heavenliest spot on earth with respect to light and darkness 
and celestial scenery, must seek it at the Arctic Pole. Here 
is the true City of the Sun, the one spot on earth respecting 
which it would seem as if the Creator had said, " There shall 
be no night there." — Paradise Found, etc. 



3 66 FAITHS OF FA3I0 US MEN. 

WATSON ("IAN MACLAREN ") EVERLASTING TENTS. 

When he (Jesus) referred to the many mansions, he may 
have been intending stations — stages in that ascent of hfe 
that shall extend through the ages of ages. In the parable 
of the unjust steward, Jesus uses this expression in speaking 
of the future : " everlasting tents." It combines the ideas 
of rest and advance — a life of achievement where the tent is 
being forever pitched, a life of possibilities where it is being 
forever lifted. — The Mind of the Master, p. 311 ff. 

WATTS SERMONS AND LECTURES IN HEAVEN. 

Perhaps you will suppose that there is no such service as 
hearing sermons, that there is no attendance upon the Word 
of God there. But are we sure that there are no such enter- 
tainments ? Are there no lectures of divine wisdom and grace 
given to the younger spirits there by the spirits of a more 
exalted station? — Quoted in Stebbins's Our Departed Friends. 

WEBSTER ENTERING HEAVEN ON OUR KNEES. 

Heaven's gates are not so highly arched as (those of) 
princes's palaces ; those that enter there must go on their 
knees. 



NDEX 



Abbott, Lyman, 

Old Delinition in New Dress, 1 

Theology of an Evolutionist, 40 

The Eyes Opened, 100 

The Book Opened, 100 

At the World's Congress, 170 

Christ's Relation to Evolution, 170 

The Passing of Animalism, 260 

Facing Future ward, 260 

No Prison-House Wanted, 301 

Adams, John, 

The World's Best Book, 100 

Adams, John Quincy, 

To Men of the World, 101 

Adams, Myron, 

The Genesis of Darwinism, 40 

Addison, Joseph, 

The Bible's Anthems, 101 
Dreaming of Futurity, 238 
Singing of Security, 238 

Agassiz, 

versus Materialism, 40 
Chasing a Phantom, 41 
Immortality of Animals, 238 
A Geologist's Heaven, 343 

Agnew, D. Hayes, 

Imitation of the Master, 171 

Alden, 

Earth's New Pentecost, 260 

Alexander, Archibald, 
Education in Heaven, 343 

Alexander I., Tsar, 

Devouring the Bible, 101 

Alexander the Great, 
Theism in a Nut-shell, 1 

Alger, 

Some Noted Believers, 238 
Baumgarten's Limbo, 301 
Heaven Not Yet Located, 343 

Ambrose, 

Defining the Psalter, 101 

Andersen, Hans C, 
Hunting for Eden, 41 

Angell, 

Colleges not Christless, 171 

Anonybious, 

An Anthropoid Ancestry, 42 
The Passing of the Mud Fad, 42 
Learning Nature's Lesson, 315 

Aquinas, 

Raising the Same Particles, 315 

Argyle, 

The Hypothesis's Prooflessness, 42 
A Force Behind Forces, 42 

Arnold, Edwin, 

The Light of the World, 171 
Death is but a Birth, 239 
New Body Ethereal but Real, 315 
Possibilities of the Beyond, 344 

Arnold, Matthew, 

Ending where he Began, 1 
Famishing for the Bible, 101 



Commending the Bible to Charles 

Reade, 101 
Making for Righteousness, 172 
Mounting to Eternal Life, 239 
Clear Track for New Age, 261 

Athenagoras, 

Preserving Human Flesh, 315 

Augustine, 

Extensive Search for God , I 
Book for Sage and Suckling, 102 
Contrasting Christ with Others, 172 
Our Hidden Receptacles, 302 
Infants Rising as Adults, 316 
Flesh Inheriting Heaven, 345 



Bacon, 

Shallowness of Atheism, 2 
Chain of Second Causes, 43 
A Public Benefactor, 102 

Barnes, Albert, 

A Very Peculiar Book, 102 
Staying Qualities of Bible, 102 
The Foremost Book, 103 
Strauss' s Leben Jesu, 172 
An Immortal Hummingbird, 239 
Millennium of 360,000 Years, 261 
Future as if It were Thus, 261 
Earth a Possible Heaven, 345 

Baxter, 

Getting Among the Critics, 103 
Everlasting Conversation, 845 

Beattie, 

The Bible a Friend and a Foe, 103 

Beecher, Henry Ward, 

Opposing the Fool's Creed, 2 
Evolution not Revolution, 43 
Eulogy of Spencer, 43 
Modern John Baptists, 43 
Christian Evolutionists, 44 
The Living Book, 103 
The Life-giving Book, 104 
A Christological View, 172 
Grain that Grows Everywhere, 240 
Not Crutching up this World, 261 
Trend of the Universe, 262 
God's Day on the Way, 262 
Hearing the Hallelujah, 263 
Evolving a Hidden Man, 316 
No Saint's Rest Wanted, 346 

Behrends, 

Believing in the Bible, 104 

Bellamy, 

Busily Looking Forward, 263 

Bellows, 

How the Bible Got Here, 105 

Bengel, 

Writing One's Own Prescription, 105 

Bethune, 

As to Being an Infidel, 44 

Beza, 

The Bible as an Anvil, 105 



(367) 



368 



INDEX. 



BiCKERSTETH, 

God Molding Adam's Body, 44 
The Taming of the Brute, 263 
Babes are Babes Always, 346 

Birch, 

God is a Good Speller, 105 
Intermediate State Mystery, 302 

Bismarck, 

Loyal to King of Kings, 2 
God's Will in the Gospels, 105 

Blackstone, 

Correct Ideas about God, 3 

BoARDMAN, George Dana, 
Making Mother Eve, 44 
Hypothesists's Shibboleth, 45 
The Archetypal Man, 173 
The Divine Shadow, 173 
The Souls of Brutes, 240 
Waxing of Christianity, 264 
New Pneumatic Body, 316 
A Material Heaven, 346 

BOLINGBROKE, 

Free-thinking Theistically, 3 
What Gospel Teaching Is, 105 
Christ's Christianity, 174 
A Belief's Beginninglessness, 241 

BONAR, 

The Bible's Last Battle, 105 

The Gray-haired Earth, 2G4 
Booth, " General," 

Signs of the Times, 264 
Booth, Maude Ballington, 

Some Inspired Poetry, 106 
Boston, 

Finding Food for Fire, 317 
Bradlaugh, 

Unwilling to be;a Fool, 3 

The Book of the Ages, 106 

World Transformed by Testament, 
106 

Opposed to Premillenarians, 265 

Progressive Sanctification, 302 
Brooks, Phillips, 

Roofing a Sun-Dial, 4 

Christ and Socrates Contrasted, 174 

Serial Sculpture Work, 241 

Development of Devilment, 265 

God's Hand Seen in History, 265 

Conversion of the World, 266 

Hailing Easter Dawn, 317 
Brown, 

The Miserable View, 266 
Brown, Francis, 

Assyriology and Old Testament, 106 
Brown", John, D.D., 

State of Penal Evil, 303 
Brown, John, of Haddington, 

Relating an Experience, 107 
Browning, 

Gems Concerning Deity, 4 

The Mystical Christ, 174 

Coming Out Somewhere, 241 
Browning, Mrs., 

The Child's Own God, 4 

An Atheist in Mourning, 4 

Those Clay Eaters, 45 

The God-Babe's Lullaby, 175 

Great Pan is Dead, 175 

A Coming Brotherhood, 267 

The Renewed World, 267 
Bruce, A. B., 

Pantheism Defined Thus, 5 



Old Testament Prophets, 267 
Being One's Own Prophet, 267 

Bruce, 

On Fly-leaf of Bible, 107 

Bruno, 

Immanence Defined Thus, 5 

Bryant, 

Address to a Water Fowl, 5 
Science and Religion, 45 
Hymn to Immortality, 241 
Finding Ghosts's Haunts, 303 
Wide Awake Cemeteries, 317 

BULWER, 

A Beautiful By and By, 242 
A Nomadic Heaven, 346 

BUNSEN, 

Valuation of the Book, 107 
Burke, 

As a Bible Reader, 107 
Burns, 

Our Imperishability, 242 
BURR,E. F., 

Devout Astronomers, 5 
A Thorough-going Foe, 46 
The Book of Yesterday, 107 
The Book of To-day, 108 
The Book of To-morrow, 108 
Raising Humanity's Dust, 317 
Peopling Earth with Saints, 347 
Throne in Central Sun, 347 

Bush, 

Exegesis of Genesis II., vii., 46 
Millennium Past Already, 268 

Bushnell, 

The Historic Christ, 175 
Christ's Pretensions, 175 
Unchristianlzed Christendom, 269 
Christianized Christendom, 269 

Butler (Bishop), 

Darwinism before Darwin, 46 
New Truths in Old Book, 108 
The Supernatural Christ, 176 

Butler (General), 

A Gubernatorial Bible, 108 
Christ in the Bible, 109 

Byron, 

Believer's Advantage, 109 
The Spirit-World, 242 



Caine, Hall, 

No Book Like Bible, 109 

John Storm's Prayer, 269 
Caird, 

The Ideal Christ, 176 
Calvin, 

Station Beyond Darts, 303 

The Delayed Crown, 304 
Campbell, Archibald, 

Refreshed in Abraham's Bosom, 304 
Campbell, S. M., 

Saints's Precious Dust, 318 
Carlyle, 

Picture of God's Cathedral, 6 

God in the Business World, 6 

Definition of Prayer, 6 

Secret of Universe, 7 

Opinion of the Darwins, 46 

Darwin's Clam-Shell, 47 

Darwin's Monkey Englishmen, 47 

A Purblind Generation, 47 

The New Gospel of Dirt, 47 



INDEX. 



369 



The Cottager's Bible, 109 
Book Found by Luther, 109 
The Book of Job, 110 
The Psalms of David, 110 
The Mahometan " Bible," 110 
Our Highest Orpheus, 176 
Our Divinest Symbol, 176 
The Highest Voice, 177 
Most Important Event, 177 
The Greatest of Heroes, 177 
Backsliding to Beelzebub, 270 
Verse on Meeting Again, 348 

Carus, 

The Superpersonality Idea, 7 
vs. Spencer's Arrogance, 48 
Religion of the Future, 270 

Cass, 

Bible Should be Studied, 111 

Cato, 

To Plato (as per Addison), 243 

Cecil, 

Detecting God's Penmanship, 111 
Enjoying God's Garden, 112 

Chalmers, 

Pity for the Atheist, 7 
Antiquitv of Our Earth, 48 

Chambers, Arthur, 

The Midway Existence, 304 

Channing, 

Bible's Divine Origin, 112 
Veneration for Christ, 177 
The Mission of Christ, 178 

Chapman, J. A. M., 

Material Spiritual Body, 318 

Chapman, J. Wilbur, 

God's Wide-Open Door, 8 

Cheever, 

The Bible as a Helm, 112 

Child, Lydia Maria, 

Three Primeval Ideas, 8 
God's Own Residence, 8 
Defining Pantheism Thus, 9 
Eclectic Church of Future, 271 

Christlieb, 

No Godless Nation Found, 9 
Gospel of the Flesh, 48 
A Beetle Illustration, 318 

Chrysostom, 

Old House is Retrimmed, 319 

Hope Despite Free-Thought, 243 

Cicero, 

Consent of All Nations, 9 
Seeing God Among Savages, 9 
Glad to Hug a Delusion, 243 
This Earth as an Inn, 244 

Clark, D. W., 

Three " Materialists " Found, 49 
A Grand Central Heaven, 348 
Is Always Daytime There, 348 

Clark, Walter H., 

Where Are the Apostles ? 304 

Clarke, James Freeman, 
A Poor Slave's Prayer, 9 
The Universal Book, 112 
Image of the Invisible, 178 
An Instinctive Belief, 244 
Union of Christendom, 271 
God is in no Hurry, 271 
Illustrating with a Seed, 319 
So-called Anastasis, 320 
Others's Idea of Heaven, 349 
Own Idea of Heaven, 349 



Claudius, 

Listening to John's Angel, 112 

As to Christ's Love, etc., 178 

Clement, 

Spread of Christianity, 179 

Cleveland, Grover, 

Finding Unerring Guide, 113 
Favoring Disarmament, 272 

Cleveland, Miss, 

Some Mad Astronomers, 10 
Anent Wordsworth's Ode, 244 

Clifford, 

Adam 100,000,000 Years Back, 49 
Cautioning the Teachers, 49 
Discovering the Best Thing, 179 

Cogswell, 

Certain Reasons for Rising, 320 

Coleridge, 

Discovering a Blind Owl, 10 
We are not Beasts, 49 
Bible Finding Coleridge, 113 
Seeing a Sight in Window, 113 

CoLFELT, Laurence F., 

Science and Theology, 50 
The Bible's New Beauty, 113 
Christ and the Colleges, 179 
Tendency of the Century, 272 

COLLYER, 

Not Stoning the Blind, 10 

Confucius, 

His Followers Worship God, 10 

Conway, Moncure D., 

The Workingman's Book, 114 

Conwell, Russell H., 

Would Heavenize London, 349 

Cook, Joseph, 

Investigating Spencer's Status, 50 
Scoring Huxley and Tyndall, 51 
A Good Word for Darwin, 51 
The Sixty-Six Pamphlets, 114 
Strange Volume of Antiquity, 114 
Book for a Dying Pillow, 114 
Bible and French Revolution, 115 
A Mustard-Seed Philosopher, 115 
Speaking of Scientific Errors, 115 
Christ is above Nature, 179 
Carlyle, Emerson and Goethe, 244 
Quoting Modern Prophets, 273 
England's Four Heavenly Places, 

305 
England's Idea of a Vestibule, 305 
On Jerome's " Gnashing of Teeth," 

320 
New Body inside of Old, 320 
That Ethereal Enswathement, 321 
A Planet of Saved Spirits, 849 
Great Majority are Saved, 350 

Countess Blank, 

The Opening of her Tomb, 321 

COWPER, 

Seeing God's Wheeling Throne, 11 
The Prodigal Son, etc., 116 

Craik, Dinah M. Mulock, 
The Sleep of the Soul, 305 

Craven, 

Hades Formerly Compartmented. 
306 

Crosby, Howard, 

One Conception of Deity, 11 
Bible Built Scientific Schools, 116 
Early Christians and Advent, 273 

CUMMING, 

New Earth Avith Old Insects, 273 



24 



370 



INDEX. 



Curtis, 

Mankind and God with Him, 11 
Loneliness in the Universe, 11 
Picturing Modern Naturalist. 51 
Evolution without Continuity, 51 
Froofs not Promises Wanted, "52 
Accounting for Darwin's Grub, 52 
Criticizing Spencer's Doctrine, 52 
Seeking a Personal God in it, 53 
Seeking Personal Immortality in it, 
53 

CUYLER, 

Glad and Sad as to Druramond, 53 
Knownothiugism's Donothingism, 

54 
A Little Biography of Christ, 180 
Cyrus, 

Dying He Believes in Next Life, 245 



D 



Dana, Charles A., 

Advice to Journalists, 116 

Dana, James D., 

Last Word on Transmutation, 54 
Agreeing with Gladstone, 54 
Genesis and Geology Agree, 117 

Darwin, 

Professing Darwinism, 54 
Anticipating Criticism, 55 
Making Candid Confession, 55 
God and Immortality, 56 
Laudation of Mission Work, 56 
Donation to Mission Work, 56 

Daubigne, 

The Foes of the Bible, 117 

David, 

His Alleged 151st Psalm, 117 

Davy, Humphry, 

Our Own Wee Knowledge, 245 
Caterpillar is " Resurrected," 322 

Dawson, 

Telling What Nobody Knows, 57 

Deems, 

The Creator Clad in Flesh, 180 

Dekker 

The First True Gentleman, 180 

Depew, 

The Wide-Open Bible, 117 

Derzhavin, 

Extract from Russian Ode, 11 

Dewette, 

The God-Manhood of Jesus, 180 
This Made Neander Weep, 322 

Dick, 

Finding a Universal Creed, 12 
Throne in Center of Universe, 350 
Central Office of the System, 350 
Headquarters of the Powers, 351 

Dickens, 

A Bit of Christmas Imagery, 181 
Trusting to Mercy through Christ,181 
Hearing Rustle of Wings, 245 

Diderot, 

Urging Extension of Godhead, 12 
Hearing God Speak Hebrew, 12 
Proper Book for a Child, 118 
Unrivaled Story of Jesus, 181 

DiMON, 

A Self-Developing Machine, 57 

D'ISRAELI, 

Loth air Saved from Atheism, 12 



The True Prince of Israel, 182 

The All-Conquering Christ, 182 
Doddridge, 

Owning a Star- Paved Abode, 351 
Donnelly, 

Earth's Lost " Umbilicus," 57 

DORNER, 

The Pledge of Immortality, 245 
Paradise is not Hades, 306 
Perfection at Resurrection, 306 

Drummond, 

Finding the Soul's Feelers, 12 
An Ascent from the Mineral, 57 
Anthropogenetic Apologetics, 57 
A Farther Ascent of Man, 273 

Dry DEN, 

Verse on Scriptural Style, 118 
Christ's Kingdom not Earthly, 182 
Dawn of Permanent Peace, 274 

DwiGHT, Timothy, 

Making a Brief Definition, 118 
Mutual Recognition Yonder, 351 



E 

Edison, 

Engineer of the Universe, 13 
Some Scientific Frauds, 58 

Edward VI., 

Receiving all the Swords, 118 

Edavards, Jonathan, 

Perceiving Christ in Nature, 182 

" Eliot, George," 

As to Kempis's " Imitation," 182 
The Choir Invisible, 245 

Eliot, John, 

First American Bible, 118 

Elizabeth (Queen), 

Receiving Coronation Bible, 118 

Emerson, 

God's Perpetual Panorama, 13 
Poetic Side of Evolution, 58 
Worms Mounting Manward, 59 
Books Born to Last, 118 
Bards of the Holv Ghost. 119 
The Influence of Jesus, 183 
High Noon of Full Faith, 246 
Our World Gets New Face, 274 

Ephraem, the Svrian, 

The Holy Ghost's Nurslings, 306 

Epiphanius, 

Exact Description of Christ, 183 

Evans, 

The Crowbars of the Critics, 119 

Everett, Edward, 

Bible in the United States, 119 

EWALD, 

The World's Best Wisdom, 119 



Faber (a priest). 

Good Word for Protestant Bible, 120 
Fairbairn, 

The Wonder of the World, 184 
Faraday, 

Our Complete Guide Book, 120 
Farragut, 

Writes to Son About God, 13 
Farrar, 

Former Bete Noire Embraced, 59 

Attending Darwin's Funeral, 60 

Elucidation of Genesis I., 60 



INDEX. 



37 



Those Two Testaments, 120 
The Bible and Skeptics, 121 
Two Bible-Made Nations, 121 
The World-Moving Book, 121 
Archdeacon's Life of Christ, 184 
Accepting Christ's Miracles, 184 
A Self-Developing Heaven, 351 

FiCHTE(the elder). 

Testifying for Jesus, 185 

Not at all Contented Here, 247 

FiCHTE (the younger), 

Germany in a Bad Way, 60 

Field, Eugene, 

Bible Drummed into Him, 122 

Field, Henry M., 

The Every whereness of God, 13 
Speaking of Ecce Homo, 185 
Writing from Ober-Ammergau, 185 
The Good Time Coming, 274 

Fisher, George P., 

The Outcry against Darwin, 60 
Evolution after Involution, 61 
Bible in the Mosaic Age, 122 
Bible in the Apostolic Age, 122 
Bible in the Reformation Age, 122 
Christ not at all a Fancy, 186 
The History of Purgatory, 307 

FiSKE, John, 

Finding Infinity in Finity, 14 
Portrait of the Greek God. 14 
Darwin Compared with Newton, 61 
Finding an Impregnable Position, 

61 
An Able Expounder of Spencer, 62 
Spencer Compared with Newton, 62 
Spencerian Creed : 1st Article, 63 
Spencer's Deity is Job's, 63 
Spencer's Deity is Carlyle's, 63 
Spencerian Creed : 2d Article, 64 
Universal Peace Considered, 274 

Flavel, 

Three Bible Teachings Noted, 123 
One Inexhaustible Study, 186 

Foss, Cyrus D., 

The Agnostics's Unknowable, 14 
The Completed New Testament, 123 
Very Man and Very God, 186 
A Corinthian Heresy Recalled, 322 

Franklin, 

Faith as to Fundamentals, 15 
Commending Bible to Boy, 123 
Expressing an Opinion of Jesus, 187 
Dying is but being Born, 247 
Writing One's Own Epitaph, 323 

Frelinghuysen, 

Noting the Bible's Doings, 123 

Fremantle, 

The Life and Light of Men, 187 
Portraying Ideal Christendom, 275 

Froude, 

Opinion of the Old Version, 124 
Religion of Jesus Christ, 187 



Garibaldi, 

Italy's Greatest Need, 124 
The Greatest Deliverer, 188 

Garrison, William Llovd, Sr., 
The Bible as a Weapon, 124 

Gaynor (Judge), 

A Review of Christ's Trial, 188 
Jesus as per Modern Jews, 189 



Geikie, 

The Christologv of Shakspere, 189 

George, Henrv, Sr., 

Christ's Ali-Embracing Truths, 189 
Our Future Civilization, 275 

Gibbon, 

Critique on Mahomet's " Bible," 124 

Gibbons, 

The Bible Open to Catholics, 124 
Christ and the Christians, 190 
The Cessation of Dissension, 275 

Gilder, 

Putting Hymn in Heathen's Mouth. 
190 

Giles, 

A Growing Century Plant, 275 

Gladden, 

Knowledge of Unknown God, 15 
Explaining the Unknowable, 64 
Noticing Darwin's Theism, 64 
Examining a Theological Student, 

65 
Hebrew Literature Unsurpassed, 125 
Question : Who is this Jesus ? 190 
Good Grounds for Encouragement, 
276 

Gladstone. 

As to Inspired Geology, 65 
Direct Address to Ingersoll, 65 
That Grand Old Book, 125 
Writing to an American, 190 
Immortality Doctrine in Egypt, 247 
Under-World of Old Testament, 307 

Goethe, 

God Hiding Behind Nature, 15 
Relating Early Experience, 126 
The Bible in the Past, 126 
The Bible in the Present, 126 
The Bible in the Future, 127 
The Christ in the Gospels, 191 
The Soul's Eternal Identity, 247 

Goodwin, E. P., 

Good Grounds for Discouragement, 
276 

Gordon, A, J., 

Wanting Some Men Cut Up, 127 
Tea-potting the Promises, 128 
Some Accidental Miracles, 191 
Blacks who think themselves White, 

191 
Scoring Some Opulent Optimists, 277 
Foreseeing Some Direful Days, 277 

Gordon, George A,, 

Giving the Critic His Due, 127 

Gore, 

Canon's Lux Mundi (Condensed), 191 

Gottheil (Rabbi), 

Proclaiming New Religious Era, 277 

Gotthold, 

Using Paper-Mill Illustration, 323 

GouGH, John B,, 

Commending an Every-Day Book, 
128 

Grant, UoS., 

Swearing and Saving Grace, 16 
Bible is Our Sheet Anchor, 128 
Getting in Among the Prophets, 278 

Gray, Asa, 

Darwiniana as per Cook, 66 
Darwiniana as per Gray, 66 
It is Species from Species, 66 

Greeley, 

The Bible is Freedom's Book, 128 



3/2 



INDEX. 



Gregg, 

Execrating the Crime of Crimes, 192 
Gregory, Pope G. the Great, 

Speaking ex-Cathedrally, 128 
Grey, Lady Jane, 

Writing Letter to Her Sister, 129 
Griffin, 

Eartli the Home of the Blessed, 352 

GUIZOT, 

The Watch-Dog of the Faith, 129 
Incarnation Now Understood, 193 
Guthrie, 

The Parent-hood of God, 16 
Paying Fare to Ferryman, 2-17 
Bow and Arrows for a Corpse. 247 
Heaven One Great Nursery, 352 



Haeckel, 

Monism Now Unambiguous, 67 
Paleontological Periods, 67 
The History of Darwinism, 68 
Virchow Unposted in Anthropogeny, 
68 

Haldeman, 

Bible vs. Mahatmie Tradition, 129 
The Prophecy of Theosophy, 278 
Raising No Dead Bodies, 323 

Hale. Edward Everett. 

Why Bible Keeps Its Hold, 130 

Hall, C. C , 

Trying to Paint Divinity, 193 

Hall, Edwin, 

Pointing to a Borrowed Purgatory, 
307 

Hall, John, 

The Personality of God, 16 
How God can be Known, 16 
Not Using the Term "Atheist.' 63 
The Bible Made for Woman, 130 
Jesus More than a Teacher, 194 
Holding Not a Forlorn Hope, 278 
What Shall the End Be ? 278 
Stating Protestant Position, 308 

Hall, Robert, 

Heaven Gathering the Holy, 352 

Hallam, 

The Bible Made for Man, 130 

Hallet, 

A Silver Cup Illustration, 323 

Hare, 

Calling Atheism a Vacuum, 16 

Harris, George, 

Objecting to an Absentee God, 17 
Surely Trending Upward, 279 

Harris, Samuel, 

Darwin's Anthropomorphic Lan- 
guage, 69 
Spencer's Theistic Position, 69 

Harris, W. L, 

Spencer's Egregious Error, 69 

Harrisox, Benjamin, 

Satan Still Unchained, 279 

Hastings, 

The Bible No Man's Book, 130 
Bible Makes Revolver Useless, 130 

Hegel, 

Philosopher's Alleged Allegation, 
194 

Heine, 

Believing in Boyhood's God, 17 
Recalling Grandmother's Bible, 131 



The Man Who Lost His God, 131 

Confessing Belief asaGrown-Up, 194 
Henson, p. S., 

Unwilling to Argue with a Fool, 17 

versus Deification of Law, 70 
Hepworth, 

A Well- Read Book, 131 

His Noted Confession, 191 

Confession Commented On, 195 

Christ versus Creed, 195 

Next Act in Drama, 248 

A Fine Day To-Morrow. 279 

"Resurrected" Grub, 324 
Herbert, George, 

Man's Paradoxical Body, 70 

A Light in Darkness, 13*2 
Herder, 

The World's Saviour, 195 
Hereford, 

Boston's Great Need, 132 
Herschel, 

God and Gravity, 17 

Discoveries Confirm Bible, 132 

HiCKES, 

The Less Perfect State, 308 
Hill, 

Spencer's Certainty, 70 

HiLLIS, 

Christ's Picture of God, 17 
First Brooklyn Sermon (Ext.), 195 
Christ a Literary Artist, 196 
Christ a la Dickens, et al., 196 
Humanity's Only Hero, 197 

HiRSCH (Rabbi), 

God of All Nations, 18 
Asking Some Questions, 197 
Speaking of Christ's Slayers, 197 

Hitchcock, 

Annihilation of Nothing, 280 

HODGE, A. A., 

Unattained Perfection, 308 
Waiting in the Vestibule, 309 
Saints's Ghost-Life in Hades, 309 
Body Changed, not Exchanged, 324 
It will be a Material Body, 325 
No Gross Nutriment Needed, 325 
On Swedenborglanism, 325 
" Damned in the Bodv," 326 
Earth Probably Saint's Home, 852 
Physical Conditions of Heaven, 352 
The Saints's Bodily Senses, 353 
Infants Flocking to Heaven, 353 

HoDGE, Charles, 

Impossibility of Atheism, 18 
Compliments for Darwin, 70 
Darwin's System Denounced, 71 
Christians Borrow Not of Pagans, 

248 
Some Men Resemble Bats, 248 
The Thousand Years, 280 
No Underground Prison, 309 
It is a Patristic Notion, 309 
Buried Body to be Raised, 326 
But it will not be Fleshly, 326 
It will be Ethereal, 326 
Same Particles Needless, 327 
To Retain Human Form, 327 
Origen's Globular Saints, 327 
Swedenborg's Two Bodies, 328 
View of Kingdom on Earth, 354 
Saints's Future Blessedness, 354 
How about Our New Senses, 354 
The Vast Majority Saved, 355 



INDEX. 



Z7Z 



Holland, Josiah Gilbert, 

The Nurseries of Science, 71 
Infidelity Very Expensive, 132 

Holmes, Oliver Wendell, 
Glorifying Science, 71 
The Christian Optimist, 281 

Homer, 

A Part of Man's Self, 248 

Horace, 

Ode to the All-Supreme, 18 

Howard, Gen. O. O., 

Answering Some Questions, 197 

Howe, Julia Ward, 

She Goes Back to Christ, 198 
versus Professor Wilkinson, 198 

Hughes, Thomas, 

The Sermon on the Mount, 198 

Hugo, 

Book for Every Cottage, 132 
Tomb is no Blind Alley, 248 

Humboldt, 

Hindu Tradition of Eden, 72 
The Universe in Psalm CIV., 133 

Hume, 

The Author of Nature's Frame, 18 

Huntington, 

A Very Dubious Outlook, 281 

Hurst, 

Finding but Twelve Mummies, 133 

Hutchinson, 

The Hypothesis's Holiness, 72 
The Courage of Calvary, 199 

Huxley, 

No Recent Abiogenesis, 73 
Atheism is too Absurd, 73 
TheBible and the Child, 133 
Magna Charta of the Poor, 134 
Christ's Hand in History, 199 

Hyde, 

Divine Flesh and Blood, 200 



iLiowizi (Rabbi), 

Jewish View of Immortality, 249 

Ingersoll, 

No Atheist (Field's Letter), 19 
When Orbs were Fashioned, 19 
Darwin's Destructiveness, 73 
A Tribute to the Crucified, 200 
Hearing Rustle of Wings, 249 
The World Grows Better, 281 

Ireland, 

Scanning the Centuries, 281 

Iren^us, 

Recalling Important Events, 201 



Jackson, Andrew, 

Basis of the Republic, 135 
Jacobi, 

The Motherhood of God, 19 

vs. The Mythical Theory, 201 
Japanese Christian, 

Posting Notice on Door, 135 
Japp, 

Finding Sterile Molecules, 74 
Jefferson, Joseph, 

Actor Speaking Seriously, 249 
Jefferson, Thomas, 

The Book and the People, 135 

The Master Workman, 201 



Jerome, 

The Reading for a Young Woman, 
135 

Johnson, Herrick, 

The Passing of Atheism, 19 
The Creation of Colleges, 74 
Who is this Christ ? 202 
The Miracle of the Ages, 202 
Christ versus Krishnu, 202 
Natural Belief in Immortality, 250 
Universal Belief in Immortality, 

250 
Scriptural Belief in Immortality, 250 
Righteousness vs. Sin and Bile", 281 

Johnson, Samuel, 

The Reading for a Young Man, 136 

Jones, Samuel, 

Biographies of Christ, 203 

Jones, Sir William, 

One Regular Peruser, 136 

JOSEPHUS, 

Testimony to Jesus, 203 
per Church Fathers, 203 
per Whiston and Others, 204 
per Father Lambert, 204 
Justin Martyr, 

Christianity's Spread, 204 



Kant, 

The Abyss of Nothing, 19 

Seriously Struck by Two Things, 20 

World-making and Worm-making, 
74 

Emmanuel is Kant's Name, 205 
Kellogg, 

Christ not an Evolution, 205 
Kelvin, 

Many Millions of Years, 74 

The Creation of Creatures, 75 
Kempis, 

How to Read your Bible, 136 
Kent, 

Telling about the Laws, 20 

Authority of the Bible, 136 
Keshub Chunder Sen, 

Talking about the Leaven, 205 

KiNGSLEY, 

Noting God's Orthodoxy, 20 

Evolution's Evolver, 75 
Kipling, 

Extract from Recessional, 20 
Kitto, 

The Book's Remarkableness, 136 
Knox, 

Scottish Confession on Rising, 328 

Paul's Resurrection of Flesh, 328 
Kohler (Rabbi), 

To Philadelphia " Jewesses," 205 

Jesus and Judaism, 206 

The " Good Spell " of Jesus, 206 
Kruger, 

Some Sunday Bible Readings, 137 



Ladd, 

The Book of Our Fathers, 137 
The Book of Ourselves, 137 
The Book of Our Children, 13/ 

Lamennais, 

A Superhuman Personage, 207 



374 



INDEX. 



Lampe, 

An Advance Toward Fulness, 310 

Landor, 

Bible's Literary Qualities, 137 

Lange, 

Bible is the Book of Life, 138 
Materials for New Body, 329 
Central Throne of Universe, 355 

Lanier, 

Gethsemane and Calvary, 207 

Lecky, 

Mankind's Regenerator, 207 

Leconte, 

Axiomatic Evolution , 75 
Evolution of the Hand, 75 

Lee, Gen. Robert E,, 

Bible Takes Highest Rank, 138 

Lessing, 

The Bible an Enlightener, 138 
Christ and Immortality, 208 
Immortality and Christ, 251 

Levy, 

The Bible an Inspirer, 138 

LiDDOX, 

The Book for Everybody, 138 
Li Hung Chang, 

Reading Bible in Pekin, 139 
Lincoln, 

Anxious to be on God's Side, 20 

Address to Colored Men, 139 
Livingstone, 

Discovering God in Africa, 21 
Lo, 

Indian Idea of Immortality, 251 
Locke, 

System of Mathematical Morals, 21 

A Concise Definition, etc., 139 
Longfellow, 

Death is but Transition, 251 

The Poet's Covered Bridge, 251 

All Hail to the Dawn, 282 

LORIMER, 

The Face in the Water, 21 
Soul's Original Furniture, 21 
Gods of Mud and of Molecules, 76 
The Unknowable Unknown, 76 
The Treatment of Virchow,76 
Comparative Inspiration, 139 

Lowell, 

God's Unlikeness to a Candle, 21 
To the God of Our Fathers, 22 
The Birth of a New Era, 282 

Lxjcian, 

Speaking A.D. 165 or thereabout, 208 

Luther, 

His Early Knowledge of Bible, 139 
His Late Knowledge of Bible, 140 
Making Prophets Speak German , 140 
Holv Ghost a Simple Writer, 140 
Looking for the World's End, 282 

Not Heaven Itself, but 310 

Christ's Resurrection Writ T-arge, 329 
The Small Boy's Heaven, 355 

LUTHARDT, 

God's Acquaintances Everywhere, 

22 
Christ's Head and Heart, 208 
The Passing of Strauss and Renan, 



M 

Mac AULA Y, 

Pure English in Old Version, 140 



Writing about Plato and Franklin, 
251 

Macdonald, 

A Part of God's Allness, 22 
The Core of Christianitv, 208 
No Middle Gap Wanted* 310 
A Butterfly Illustration, 329 
God's Headquarters, 356 
Interstellar Spaces, 356 
Other Senses to be Had, 356 

Macduff, 

Abel Once Alone in Heaven, 356 
Earth as a Future Heaven, 357 
As to the Central Sun. 357 

Macloskie, 

Evolutionism and Orthodoxy, 77 
Expressing an Opinion, 77 

Mahomet, 

The Gods that Set, 22 
Synopsis of the Koran, 140 

Mangasarian, 

Those Deathless Pages, 141 
vs. Being Wiped Out, 252 
Heaven no Singing School, 357 

Markham, 

Christ as a Father, 209 
The Desire of Nations, 282 

Marsh, 

Theory becomes a Theorem, 77 

Martineau, 

Making Tyndall Retreat, 77 
The Revealer of God, 209 

Martyn, 

To Meet Brainerd in Heaven, 
358 

Masillon, 

Tomb no Terminal Station, 252 

Maundeville, 

Found the Fount of Life, 77 

Maury, 

Found a Firm Platform, 141 

M'Cleskey, 

City with Alabaster Houses, 3.58 

M'CooK, 

Making Post-Mortem Progress, 310 

M'Cosh, 

Darwin's Frank Admissions, 78 
A Self-Acknowledgment, 78 
Critical Review of Hegel, 78 
Critical Review of Tyndall, 79 
vs. Spencer's Unknowable, 79 
Remarks on Development, 80 
Last of Legendary Theory, 209 
Perfecting the World, 283 
Individuality in Heaven, 358 

M'Culloch, 

A Half-way Sanatorium, 310 

M'GlFFERT, 

The Bible as a Creed, 141 

M'KlNLEY, 

A Creed in a Nut-shell, 210 

M'Lane, 

The Light of the Cross, 210 
Lo ! the Day Dawneth, 283 

M'Neill, 

Christ's Complimenters, 210 

Melancthon, 

No Millennium Known, 283 

Meyer, 

God-love and Mother-love, 23 
Colliding with the Father, 23 
The Clay Image of God, 80 
Survival of the Unfittest, 80 



INDEX. 



375 



The Bible and the Bath-tub, 142 
Telegraphing to Heaven, 359 

Mill, 

The Expression : Law of Nature, 23 
Real Ruler of the Universe. 23 
Denouncement of Agnosticism, 24 
Creation by Intelligence, 80 
The Divine Standard, 210 
Humanity's Representative, 211 

Miller, Hugh, 

Man far above the Dog, 81 
Serpent a Degraded Animal, 81 
Adam a Noble Caucasian, 82 
The Geologic Prophecies, 142 
Christ a Caucasian , 211 
Materialists and Maggots, 252 
Man not to be Befooled, 252 
Future Dynasty Depicted, 284 

Mills, B. Fay, 

Man's Forward March, 284 

MiLMAN, 

stirring the Charnels, 330 

Milton, 

Fiatic Creation of Animals, 82 
The Songs of Zion, etc., 142 
The Father's Likeness, 211 
Heaven may be like Earth, 359 
Attending Heaven's Jubilee, 359 

Mitchell, D. G. (Ik Marvel), 
Remarking by the Way, 142 

Mitchell, Gen. O. M., 

God's Own Astronomy, 143 

MlVART, 

Merely Changes His Mind, 83 
Claims that Darwin Recanted, 83 

Mohammed, see Mahomet, 143 

Montgomery, 

Keep Silence Before Him, 212 
Discovering a Divine Image, 253 

Moody, 

Bible not a Back Number, 143 
The World Waxes Worse, 284 
Looking for the Second Coming, 284 
Dragonfly Illustration, 330 
The Glorious Body, etc., 331 

Moon, 

Cathedral Organ Music, 143 

MOORE, 

The Persians's Heaven, 359 
More, Hannah, 

Defining the Soul, 253 
Mormon, 

Prefaces of Book of, 143 

Selections from Book of, 144 

Origin of Book of, 144 

Status of Book of, 145 

This Book Resurrects Hair, etc., 331 
Morris, 

Incompleteness until Judgment, 311 

The Star-like Host, 359 
Morse, 

Neglected not his Bible, 145 

MOZOOMDAR, 

Pagan's Picture of God, 24 
..The Oriental Christ, 212 
MULLER, Max 

The Heaven-Father, 24 

From no Mute Brute, 83 

..Personal Immortality, 253 

MULLER, 

A 1782 Letter on the N. T., 145 
MuLLER, George, 

Through the Bible 100 Times, 146 



MUNGER, 

Waving a Danger Signal, 88 
Unprejudiced History, 146 
God is not a Mocker, 253 
No Ghostly Realm Wanted, 311 
Patristic Absurdities, 331 
Partial Resurrection, 332 
Mutchmore, 

Presbyterian Premillenarians, 285 

IS" 

Napoleon, 

Who Made All That ? 24 
Among the Bible Students, 146 
In Exile Testifying of Christ, 212 
The Immortal Picture, 253 

Neander, 

Note on Christ's Life, 213 

Neely, 

His Millerite Un-Millerized, 285 

Nevin, 

Interimistic Incompletion, 311 

Newman (Bishop), 

Christianizing the World, 286 

Newman (Cardinal), 

Meditating on Great Book, 147 
Giving Way to Despair, 286 

Newton, Heber, 

The New Earth Depends, 286 

Newton, Sir Isaac, 

A Little Scholium Stated, 25 
The Sublimest Philosophy, 147 

Nicholson (Bishop), 

Pantheism Very Prevalent, 25 
Second Advent at Hand, 286 

NiEBUHR, 

The Holiest of Men, 213 

NOTOVICH, 

Unknown Life of Christ, 214 



Oberlin, 

The Bible as Bread, 147 
Oliphant, 

Bible Stories the Best, 147 

One Wonderful Life, 214 
Olshausen, 

Considering Mode of Resurrection, 
332 
Origen, 

The Spread of Christianity, 214 

Opposed to Flesh Resurrection, 332 



Paine, 

Surely Nothing Made Itself, 25 
God the Mighty Maker, 26 
Responsibility to God, 26 
God the Truest Scientist, 81 
Respect for Christ's Teachings, 215 
One Positive Conviction, 254 
Illustrating with a Worm, 333 

Paley, 

Well Known Watch Argument, 27 

Park, 

The Father of All Spirits, 23 
Eternal Generation, 215 

Parker, Joseph, 

How to Test the Bible, 147 
Contrasting Christ with Others, 215 

Parker. Theodore. 

He puts up this Prayer, 28 



37^ 



INDEX. 



Eloquent for the Bible, 148 

Jesus no Fabrication , 215 
Jesus as a Pattern, 216 
The Divine Jesus, 216 
Coffin Simply a Cradle, 251 
No Risen Dust Wanted, 333 
Entering Heaven as Babes, 359 

Parkhurst, 

Dislikes Pictures of Christ, 217 
Perseverance of the Sinners, 287 

Pascal, 

Mahomet not like Christ, 217 

Patterson, R. M., 

Harbingers Precede Day, 254 
Incompleted Perfection, 311 
Heaven Transferred to Earth, 360 

Patton, 

Doctrine of Development, 84 
More than the Binding Wanted, 148 
The Gospel Elevated R. R., 148 
Christ's Works and Words, 217 
An Encouraging Outlook, 287 

Payson, 

A Bible-less World, 149 

Pedro, Dom, 

A Lover of the Bible, 149 

Old Book for New Lands, 149 
Penn, 

Speaking for the " Quakers," 150 
Pennsylvania, 

Law on Blasphemy, 28 
Peters, G. N. H., 

Followers who don't Follow, 85 

Pointing to Fearful Sacrifice, 85 

What the Scripture Overleaps, 312 

All but a Fraction Saved, 360 
Peters, Madison, 

How about the Crucifiers ? 218 
Phelfs, Mrs. E. S. P. W., 

The Story of the Theory, 85 

vs. Apostates's Creed, 86 

Speaking for Everybody, 150 

Christ a Protestant, 218 

The Story of Jesus Christ, 218 

Christ's Temptation, 219 
Phillips, Wendell, 

Speaking for Protestants, 150 

The Spirit's Medium, 219 
PiERSON, Arthur T., 

God's Out-door Church, 28 

God's Locomotive, 29 

Bible as Tool-Chest, 150 

Christendom's Shame, 287 
Pilate, 

Letter to Claudius (Tiberius), 219 

Newly Found Portrait of Jesus (?), 
220 
Pindar, 

His Hyperborean Field, 360 

His Heaven Out West, 361 
Plato, 

Atheism as a Disease, 29 

Reversal of Mind and Matter, 86 

One Firmly Fixed Faith, 254 

Predicting a Visit from God, 288 

Pure Abode above Earth, 361 
Platt, Thomas, 

Private View made Public, 221 
Plutarch, 

No Temple, no Town, 29 

POLLOK, 

Discovery of God's Candle, 150 



Detection of God's Signature, 150 
Picture of a Happy Family, 288 
Raising Every Single Atom, 333 

Pope, 

Extract from Universal Prayer, 29 
Atheists and Hypocrites, 30 
Wondrous Chain of Being, 86 
Anent Scriptural Style, 151 
Sweet Peace to Brutes, 288 

Porter, Noah, 

Book for the Centuries, 151 
Soul as a Body-Builder, 334 

Potter (Bishop), 

Impossible Pictures of Christ, 221 

Pressel, 

Great Work on Grain of Sand, 288 

PRESSENSlfc, 

Picturing a Hell Here, 30 
Drafting a Pale Outline, 221 

PUBLIUS LENTULUS, 

Painting a Pen Picture, 221 

PUNSHON, 

Interviewing the Watchman, 289 

PURVES, 

Christ Eternally Human, 222 



Raleigh, 

One Monstrous Impiety, 87 

Raphael, 

Christ Bearing the Cross, 222 

Reade, 

Brief Address to Posterity, 289 

Reed, Thomas, 

This World not Backsliding, 289 

Renan, 

The Land and the Book, 151 
Eulogizing the Perfect Model, 223 
Addressing the Noble Founder, 223 

Richter, 

Awe-Inspiring Apolog, 30 
The Holiest and Mightiest, 224 

RiVES, 

Information Wanted Concerning 
Hades, 312 
Robertson, F. W., 

Retrospecting some Biblical Facts, 
151 

Type of Perfect Humanity, 224 

Our Constant Longing, 255 

Our Common Belief, 255 

That Blessed Hope, 290 

Earth as Saints's Rest, 361 
Rochester, 

The Bible's Defamers, 151 
Rogers, 

What the Bible is Not, 152 
Rollins, 

New Hampshire is Worse, 290 
Rossetti, Miss 

Finding an Edenic Beast, 87 
Rothe, 

An Experience with the Bible, 152 
Rousseau, 

Struck by Bible's Majesty, 152 

Socrates a Sage, Jesus a God, 224 

Some Additional Testimony, 225 

RUSKIN, 

The Child's View of God, 30 
Glimpse of God's Gems, 31 
Influence of Mother's Bible, 152 
To the Pall Mall Gazette, 152 



INDEX. 



Z77 



Russell, Charles p., 

Survival of the Bible, 153 
The Seventh Millennium, 290 
Coming of the Kingdom, 290 
Seeing Paradise Regained, 291 
After the Symbolic Fire, 361 

Ryan (Archbishop), 

At Religious Parliament, 31 
Darwinism Unsustained, 87 
University Founders, 87 
Longing for Millennium, 291 

Ryder, 

Grandeur 'of Old Testament, 158 



Salter, 

Some Summitless Summits, 291 
Savage, 

Farrar's Dodo Atheists, 31 

Interviewing Spencer on God, 88 

vs. A Materialistic Future, 362 
Savonarola, 

To the Hidden God, 32 

World Out of Joint, 292 
Sawyer, 

Some Dodo Deists also, 32 
Sayce, 

The World's Sacred Books, 153 

SCHAFF, 

A Book with no Rival, 153 
On Rousseau's Testimony, 225 
Behold the God-Child, 225 
Behold the God-Man, 226 
The Mysterious Period, 312 

Schleiermacher, 

Christ and the Cross, 226 

Schmidt, Rudolf, 

Classification of Darwin, 88 
Championship of Spencer, 88 

SCHOEBERLEIN, 

The Soul's Corporeity, 334 
The Transfigured World, 862 
The Artistic Future, 362 
Schopenhauer, 

Objecting to Pantheism, 32 
Optimism of Theism, 292 

SCHURMAN, 

Finding Room for Deity, 88 
Darwin and Lincoln, 88 
Biography of Huxley, 88 

SciPio, 

Divine Assembly of Souls, 255 

Scott, Walter, 

Hideous Creed Goes Begging, 33 
The Ignorant Student, 154 
Poetry of the Bible, 154 
Last Words (to Lockhart), 154 
Last Words (in Dialect), 154 

Seebohm, 

Oldology and Newology, 292 

Seiss, 

No Use for Advanced Animals, 89 
It is Hell for the Feeblest, 89 
The Oldest Book of All, 155 
No Final Farewells Wanted, 255 
Earth Man's Lasting Home, 363 

Sergeant (Judge), 

Some Competent Witnesses, 33 

Seward, William H., 

Humanity has a Hope, 155 

Shaftesbury, 

Testing the Scriptures, 155 



Seventh Earl on Effeteness, 155 
Gospelizing the Globe, 292 

Shakspere, 

Many Quotations from Bible, 155 
About Christmas Season, 226 
The Savior's Merits, 227 
The Choir Inaudible, 255 

Sharswood (Judge), 

Recognizing First Truths, 33 

Shaw (" Josh Billings "), 
A Statement of Faith, 156 

Shedd, 

Non-Inspiration of Anon., 156 

Shelley, 

Jesus and His Doctrines, 227 

SlLLiMAN, Benjamin, 

Bible a Magna Charta, 156 

Simpson (Bishop), 

What the Bible is not, 156 ' 

Smith, Goldwin, 

Handiwork of Intelligence, 33 
Evolution not Automatic, 90 
Account not Closed at Death, 256 
Christianity's Universality, 292 
A Terrestrial Paradise, 293 

Smith, John Cotton, 

" The Days of Seventy-Six," 156 

Smith, Sidney, 

Belief of all Mankind, 256 
An Easter Sermonette, 334 

Smith, W. Robertson, 

God's Own Utterances, 157 

Smyth, Newman, 

The Work of the Eternal, 157 
Japanese Boy with Leaflet, 157 
Picturing the Real Jesus, 227 
Discipline after Death, 312 
Descartes's Soul Atom, 335 
Death Drawing off Dross, 335 
View not Swedenborgian, 335 
" Scriptural and Scientific," 336 

Socrates, 

Holding that Blessed Hope, 256 

Speer, Robert, 

Pronunciamento and Prophecy, 
293 

Spencer, 

As to the Omnipresent, 90 
A Most Certain Truth, 90 
Definition of Evolution, 91 

Spenser, 

God's Beautie and Goodnesse, 33 

Spinoza, 

Ideal Christ Endorsed, 227 

Spurgeon, 

Would Read God's Thoughts, 34 
A Library in Itself, 157 
The Man of One Book, 158 
A Book of Realities, 158 
Risen Seed is a Flower, 337 

Stanley' (Dean), 

Westminster Definition, 34 
As to the Dust-Man, 91 
The Book's Lastingness, 158 
Flesh in Apostles's Creed, 337 

Stephen, Leslie, 

Freethinking Pessimistically, 293 

Stewart and Tait, 

Christ is no mere Man, 228 
Shoddy Resurrection Robes, 337 
Their Unearthly Organ, 338 

Stier, 

Finding a Dying Pillow, 158 



378 



INDEX, 



Stockdale, 

Dei^laring that God Suffers, 35 

Stores, 

At Bible Society Jubilee, 158 

Truth of Gospel Story, 159 

Basis of Church and Civilization, 

159 
Woman as a Barometer, 294 

Story (Chief Justice), 

Charge to Boston Jury, 35 
The Bible as an Umpire, 160 

Stowe, 

Likening Critics to Swine, 160 

Strabo, 

The Eternal Existence, 256 

Strauss, 

The Unmythical Christ, 228 

Strong, Josiah, 

Science vs. Superstition, 92 
Strauss's Mythical Christ, 228 
The Authoritative Teacher, 228 
The New Era (Selected), 294 
God is in a Hurry, 295 
Destiny of the Race, 295 

Strong (Pres. Roch. Univ.), 
Ex Nihilo Nihil Fit, 91 
Going Back to Christ. 229 

Stryker, M. W., 

Commending the Christ Cure, 229 

Stuart, Moses, 

Creation's 24-hour Days, 92 

Sunday-School Journal, 

Reflection in God's Mirror, 230 

Swift, 

Good Judge of Good English, 161 

Swing, 

Atheism is Soul Paralysis, 35 
Arguing against Evolution, 92 
Finding no Ape Schools, 92 
Appreciation of Matt. V., 161 
View of Christ's Divinity, 230 
No Father of Nothingness, 256 
Empire of the Future, 295 

Swedenborg, 

Rejecting the External, 338 
House in the Heavens, 338 



Tactitus, 

Spread of Christianity, 230 

Talmage, 

The Damnable Doctrine, 93 
Menders of the Bible, 161 
Staggered by Nothing, 161 
Somewhat Adventistic, 296 
Likewise Optimistic, 296 
Through Adventist's Glasses, 296 
Where our Dead are, 312 
Sky Black with Limbs, 339 
To Revisit the Earth, 363 
In Parlor of Universe, 363 
New Phvsical Machinerv, 364 
1000 Senses by and by, 364 
No Mathematics There, 364 

Talleyrand, 

To Theophilanthropists, 231 

Taylor, Bayard, 

Luther's Version of Bible, 162 

Taylor (Bishop), 

Saints in Receptacles, 313 

Taylor, Jeremy, 

Creation of an Oyster, 36 



As to Bible Reading, 162 

Tasting Reward in Repositorj', 
313 
Taylor, W. M., 

The One-Book Man, 162 
Taylor, W. R., 

Discording with Deity, 36 
Taylor, Zachary, 

Telling Ladies about Bible, 162 
Tefft, 

Disbelief in Darwin's God, 93 

The Spencer Dinner, 93 
Tennyson, 

Admiring God's Wall Flower, 36 

Man's Soul in Brute's House, 94 

Daily Use of Holy Writ, 162 

Crossing the Bar (Extract), 257 

On the World's Future, 297 
Tertullian, 

A Partitioned Hades, 313 

A Fleshly Resurrection, 339 
Thiers, 

Materialism to be Confounded, 94 
Thomas, 

This Youthful Universe, 297 
Thomassen, 

The Latest Development, 94 
Thompson, J. P., 

Darwin's Profession, 94 
Thompson, R. E., 

Darwinian Socialism, 95 

Christ and the Child, 231 

The Church's Future, 297 
Thompson, Samuel, 

The Universal Soul, 36 
Tillman (Senator), 

Christ and the Fool, 232 
Tocqueville, 

Bible Christianity, 163 
Tolstoi, 

From Nihilism to Christism, 232 

Seeing the Kingdom Come, 298 
TOAVNSEND, L. T., 

God's Indelible Signature, 36 

God's Stereotype, 163 

Behold the God-Man, 232 

Both Doubt and Belief, 257 

Rejecting Old Particles, 339 

Fount of Perpetual Youth, 364 
Traditionalist, 

A Resurrection Hymn, 339 
Translators, 

Quite a Quaint Preface, 163 
Trench, 

God's Hieroglyphics, 37 

Oneness of the Bible, 163 

The Title, " Son of Man," 232 
Trumbull, 

Not Proving God's Existence, 37 

The Polychrome Bible, 163 

Talking Trichotomically, 257 

rpTypTTf p 

The'church's Century Run, 298 
TUPPER, K. B., 

Eight Wonders of the Bible, 164 
TuppER, Martin, 

Sky Black with Bodies, 340 
Tyndale, 

Those Twentv Doctors, 164 

That Plow-boy Preacher, 164 
Tyndall, 

Repudiation of Atheism, 9o 

Repudiation of Evolutionism, 95 



INDEX. 



379 



u 

Ueberweg, 

Preferring Embodiment, 340 
Ulrici, 

That Non-Atomic Ether, 340 



Vandyke, 

Doing Without Original MSS., 1G4 

Finding a Solid Rock, 233 

Pointing to Sinking Sand, 233 
Van Oosterzee, 

Perilous Times Coming, 298 

A Refreshing Rest, 313 
Vaughan, 

New Life in an Old Dress, 258 
Vergil, 

Coming Child Worshippers, 298 
Victoria, 

Valuation of the Bible, 165 

ViRCHOW, 

Those Bubble Companies, 96 
Carbon and Company, 96 
Horrors of Evolution, 96 
Verdict ; Life from Life, 97 

VOGT, 

Unearthing Primitive Giants, 97 
Volney, 

New Find in Old Ruins, 258 
Voltaire, 

Beware of Atheists, 37 

Deathbed Prayer and Epitaph, 38 

Christlikeness of " Quakers," 233 



W 

Wallace, 

His Favorite Quotation, 38 

Natural Selection, 97 
Walworth (Chancellor), 

Diffusion of the Bible, 165 
Wanamaker, 

Christ's Four Trials, 234 
Ward, Mrs. Humphry, 

Jesus in "Robert Elsmere," 234 
Warner, Charles Dudley, 

The Bible as Literature, 165 
Warren (Bishop), 

Critics Ignore Mole-hill, 165 
Warren, I. P., 

Preferring Paul to Homer, 314 

Mr. Boston's Perspiration, 340 

The Rabbins's Little Bone. 341 

No World's End Known, 365 
Warren, W. F., 

Tree of Life is Found, 97 

A Savage in Genesis, 98 

Polar Paradise Located, 365 
Washburn (Ex-Gov.), 

The Peace Preserver, 165 
Washington, 

Bowing to an Almighty President, 
38 

Mother as Bible Teacher, 166 
Watson ("MacLaren"), 

Ipse Dixit about the Bible, 166 



The Mind of the Master, 235 
The Person of Jesus, 236 
Homily on Ageless Life, 258 
Verily Optimistic, 299 
Everlasting Tents, 366 

Watts, 

Cannot Better the Psalms, 166 
Lecturing in Heaven, 366 

Way LAND, 

What the Bible Does, 166 

Webster, 

Brought up on the Bible, 167 
A Superhuman Savior, 236 
Confessing Faith in Christ, 236 
Dictating Own Epitaph, 237 
We Enter Heaven Kneeling, 366 

Weed, Thurlow, 

Our Forth-Coming Supplement, 259 

Wesley, John, 

Would be a One-Book Man, 167 
Ripening in Paradise, 314 

Westminster Divines, 

No Middle Place Known, 314 

Whately, 

Our Newly Particled Body, 341 

Whittier, 

Interviewing Star Gazers, 39 
Our Mother's Old Bible, 167 
World not Wholly Lost, 299 
Picturing the Golden Age, 299 

WlKLIFFE, 

His Bible Viewed by Bostonian, 
168 

WiLBERFORCE, 

Here are his Last Words, 168 
Wilcox, Ella Wheeler, 

Christ's Native Tongue, 237 

Writing Excelsior Verse, 300 
WiLLARD, Frances, 

A Golden Inscription, 300 
William I., Emp., 

Addressing Collegians, 169 

Commending Christ, 237 
Wilson, John (" Christopher North "), 

Giving Some Good Advice, 168 
Winchell, 

Referring to God's Funeral, 99 

Looking and Seeing Nothing, 99 

Modernness of Moses, 99 
Winthrop (Ex-Gov.). 

The Bible's Good Works, 169 
Wise (Rabbi), 

The God of Moses, 39 
Wordsworth, 

His Noted Excursion, 259 



Youmans, 

The Task of the Future, 99 

Young, 

Two Little Night Thoughts, 39 
Advice as to Reading. 169 
Noting a Miracle or Two, 259 
The Soul's Sole Comfort, 259 
Man versus Grain, 341 
Sky Black with Limbs, 341 



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